By Glenda Lewin Hufnagel
This can be the 1st large examine with regards to the cultural and social understandings of menstruation by way of monitoring its evolution over centuries. This learn examines the evolution of the organic, mental, sociological, and behavioral meanings of menarche and menstruation in dominant eu and European-American tradition from the Classical Greek interval throughout the early Twenty-First-Century. the result of this evolution have been used to discover the results for the menarcheal schooling of ladies. The examine shows the subsequent significant affects impacted the cultural building of menarche and menstruation: faith through the historic interval, drugs throughout the glossy interval, and trade through the modern interval. The ebook means that academic reform during this region comprise: non-dominant cultural international perspectives, intergenerational help, either female and male relations, incorporated as a part of collage coursework, comprise neighborhood and spiritual dependent academic facilities, and supply details addressing the future health hazards and possible choices to advertisement items.
Read or Download A History of Women's Menstruation from Ancient Greece to the Twenty-First Century: Psychological, Social, Medical, Religious, and Educational Issues PDF
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Additional resources for A History of Women's Menstruation from Ancient Greece to the Twenty-First Century: Psychological, Social, Medical, Religious, and Educational Issues
And there, sometimes I stayed with my mother’s oldest sister, Xintomanyana. Mmm. Sometimes we would go to the shop, with . . Carolina, So¤a, Domeyana—we were all in the same family. We used to go to the shop to sell piri piri [hot peppers], so we could buy salt. And there, a Portuguese man named Cartaxana used to come to that shop. Albino Cartaxana, that was his name. . And then, there was one day, when I went to the shop with those sisters of my mother. Tenda, the one who had spirits. And Mapfuxana.
Drops her voice] All he did, he sent me a little letter. He gave it to his assistant. . “Go to the home of the Malunganas, but in secret, you know? I don’t want the pastor to see you. He’ll want to know what you want there at his house. . ” And he came, in the dark, with his bicycle. . He came from Chibuto, in Capela’s truck. Because, when Eduardo married So¤a, then her brother Agosto came [to Mozambique], to be his driver. . So that Agosto and Capela could always go to Xinavane, to pick up magayisa [migrant workers] coming home from South Africa.
Have recognized ¤rst of all their state of sin, their fear of condemnation, their often poignant agonies, and ¤nally the peace that they have found in thinking of . . ” 20 This trend continued after the Antioka mission station was built in 1889–90. However, the Swiss personnel who replaced Yosefa viewed women’s behavior in relation to Christianity as rife with contradiction. 25 “What My Heart Wanted” 23 Patterns in the incidence and character of early female conversions, which can be traced through mission records from the mid-1890s on, suggest that it was precisely in matters of doctoring that Christianity’s appeal to women was most powerful, ambivalent, and contentious.