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Psalm Morning. So what are we to get from this? Some of this, I believe, involves remembering the Scriptures are bursting at the seams with allegory.

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Please choose whether or not you want other users to be able to see on your profile that this library is a favorite of yours. Finding libraries that hold this item Sensitive to the painful circumstances of both, she illuminates the political dimension of their daily interaction.

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By Thavolia Glymph. New York: Cambridge University Press, Out of the House of Bondage by Thavolia Glymph focuses on the principal site of southern social and familial organization: the household.

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Over a decade ago, initial reports from the region described how children worked for long hours on cocoa…. The prospects for the great majority were almost invariably lives of drudge labor in urban sweatshops, on tropical plantations, or on the wharves of an expansive, global export economy. With regard to the…. But the enthusiasm and commitment of the organisers of these events is quite surprising, given that Tagore — except in Bengal — is hardly a household name.

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The plantation household was, first and foremost, a site of production. This fundamental fact has generally been overshadowed by popular and scholarly images of the plantation household as the source of slavery's redeeming qualities, where 'gentle' mistresses ministered to 'loyal' slaves. This book recounts a very different story.

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In place of this explanation, Glymph argues that freedwomen sought a separate selfhood that kept them apart from white women and the Victorian gender conventions that served white supremacy. Key to Glymph's argument is her focus on "relations of power between women, and contests over that power. This shift may seem uncontroversial, but Glymph convincingly shows that white women's roles as slave-holders and enslaved black women's fight against their white mistresses have been neglected by scholars. While recognizing white slaveholding women's privileges, historians have nonetheless treated planter women as "suffering under the weight of the same patriarchal authority to which slaves were subjected.

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In place of this explanation, Glymph argues that freedwomen sought a separate selfhood that kept them apart from white women and the Victorian gender conventions that served white supremacy. Key to Glymph's argument is her focus on "relations of power between women, and contests over that power. This shift may seem uncontroversial, but Glymph convincingly shows that white women's roles as slave-holders and enslaved black women's fight against their white mistresses have been neglected by scholars.

From the complementary perspectives of a top and a submissive, we, Daemonum X and Sara Elise, work together frequently to explore queer BDSM as an alternative healing modality and as a way to reclaim our personal pleasure, sensuality, and sexuality. As queer femme women, and Sara Elise as a survivor and a woman of color, our collective work and practice consistently aims to straddle the line between objectification and agency. We find strength in rejecting mainstream standards of sexuality, beauty, and respectability, which exist even within the BDSM community. We created the following photo series, featuring Sara Elise tied by Daemonum X, with fetish photographer Lanee Bird to capture the practice of bondage as part of a larger conversation about liberation.

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