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The book "The Book of Women's Love" by Caballero-Navas presents an in-depth exploration of the medieval Hebrew text Sefer Ahavat Nashim, showcasing its magical and medical prescriptions relevant to women's health. While the book strives to illuminate women's experiences in historical contexts, the analysis indicates that much of the material is filtered through male perspectives. Despite the limitations in providing a direct glimpse into women's lives, Caballero-Navas’ work is recognized for its scholarly rigor and contribution to understanding the complexities of gender in Jewish literature.
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Journal of Medieval History, 2008
In this article I intend to elucidate the extent to which medieval western Jewish and Christian women shared customs, knowledge and practices regarding health care, a sphere which has been historically considered as part of women's daily domestic tasks. My study aims to identify female agency in medical care, as well as women's interaction across religious lines, by analysing elusive sources, such as medical literature on women's health care, and by collating the information they provide with data obtained from other textual and visual records. By searching specific evidence of the dialogues that must have occurred between Christian and Jewish women in transmitting their knowledge and experiences, I put forward the idea (developed from earlier work by Montserrat Cabré i Pairet) that medical texts with no clear attribution can be used as sources to reconstruct women's authoritative knowledge.
The more we learn about comparable gender-segregated, pre-industrial societies, particularly in the Mediterranean area, the more it seems that most of men's observations and moral judgments about women and sex and so forth have minimal descriptive validity and are best understood as coffeehouse talk, addressed to men themselves. Women, we should emphasize, in all their separate groupings by age, neighborhood, and class, may differ widely from each other and from community to community in the degree to which they obey, resist, or even notice the existence of such palaver as men indulge in when going through their bonding rituals. To know when any such male law-givers-medical, moral, or marital, whether smart or stupid-are (to put it bluntly) bluffing or spinning fantasies or justifying their druthers is so hard that most historians of ideas-Foucault, for all that he is exceptional is no exception here-never try. (Winkler 1989: 6) One of the most important insights of feminist research into ancient societies in the last several years has been the realization that it is not possible to take what texts say about women's position in society at face value (Bynum 1986: 258). This is the case even when what is being Spolsky read earlier versions and rendered me very important criticism and help. Nevertheless, naturally, only I am responsible for the positions taken here.
Nashim: A Journal of Jewish Women's Studies & Gender Issues, 2006
Monica Green has recently demonstrated that the thirteenth century, in the textual tradition of the Secreta mulierum, witnessed a transformation in the notions of secrecy associated with women, as well as in attitudes towards obtaining knowledge about women’s bodies. Texts belonging to this tradition defined female bodies and their functioning from a male-centered point of view and focused on generation. However, although this shift undoubtedly influenced the perception of womanhood among some members of Jewish intellectual circles, it seems not to have left many traces in the Hebrew treatises on women’s health care known to us. This article explores the meanings and evolution of the term “secret” in relation to women in Hebrew literature, and analyzes how the concept “secrets of women” was understood in medieval Hebrew medical texts devoted to women’s health care. The association of “secret” with “women’s genitalia” has an ancient and long history within Jewish literature. However, the phrase sitrei nashim (secrets of women) also appears profusely in Sefer hayosher, a medical encyclopedia of unknown authorship written in the thirteenth century, not as a reference to a part of women’s bodies but as a generic label for works or parts of works devoted to women’s health care. Not only the contents but also the aim of all the Hebrew texts from this period that referred to their subject as “women’s matters” or “secrets of women” are similar: They dealt with the specific ailments of women, offering a variety of therapeutic measures embedded in contemporary Graeco-Arabic medical knowledge, with the obvious purpose of alleviating women’s suffering and securing their wellbeing. Apparently “secret” had acquired a meaning linked to health care in some therapeutic contexts. This new meaning retained the association with female sexual difference manifested in the older Hebrew references to women’s private parts as the “house of secrets,” but it did not share the strong misogynistic connotations that this term later acquired in the Secreta mulierum tradition.
Description of the Assignment: Discuss the question of what we can say about women and their roles in early Judaism. Compare the role of women in Jewish communities with that in Christian and emerging Muslim communities. Base your discussion on the course readings, both the literature given in the syllabus and the literature for the fixed exam. Bio‐anatomy vs The Individual…and The Twist From a methodological point of view, the topic at hand is hugely difficult because it touches on every skein of human relations. The question arises immediately, therefore, as to which characteristics are common to all the threads of all the skeins that touch on the topic. I chose the title " Bio‐anatomy vs. The Individual… and The Twist " because I see those three concepts as the protagonists every time I struggle to comprehend the source of the problematics that has plagued relations between men and women seemingly since day one. Let us make use of a bit of dialectics and horistics, then. I would like to define Individual as it is used in this paper: Individual is the sum of mental, moral, and cultural characteristics that make up the personality. Since men and women are surely more similar than different, perhaps it is best to start looking at the differences first.
Medieval Feminist Forum, 2003
This collection illnstrates the range of disciplines that must be engaged to reach any kind of understanding of medieval secular and sacred culture across time and space as well as the results of twenty years of scholarship on women, gender, and sexuality. That this is a critical venture at a time when medieval studies programs are being threatened from without and from within because of "irrelevance" to the larger community of scholarship is an understatement. Copious notes and an exhaustive collection of references pertinent to the study of medieval gender construction further enhance the excellence of the individual chapters.
Rev. Fish. Sci. & Aquaculture, 2024
Applied Magnetic Resonance
IAEME PUBLICATION, 2024
Chrissou, Marios; Speidel, Bernd, 2014
The Moderating Effect Of Psychological Capital On The Relationship Between Leader’s Emotional Labour Strategies And Workplace Behaviour-Related Outcomes , 2024
Occasional Papers on Religion in Eastern Europe, 2017
Physical Review B, 1989
Updates in Surgery
Primary health care research & development, 2016
Rumoh: Journal of Architecture
Food Research International, 2020
Journal of Cancer, 2018
Journal of Medical Microbiology, 1992