By Judy Grahn
"Blood, Bread, and Roses" reclaims women's myths and tales, chronicling the ways that women's activities and the educating of fable have interacted over the millenia. Grahn argues that tradition has been a weaving among the genders, a sharing of knowledge derived from menstruation. Her wealthy interpretations of historical menstrual rites provide us a brand new and hopeful tale of culture's beginnings in response to the mixing of physique, brain, and spirit present in women's traditions. "Blood, Bread, and Roses" bargains we all a manner again to figuring out the genuine that means of women's menstraul power.Foreword through Charlene Spretnak"[Grahn's] interesting expedition via folklore, delusion, faith, anthropology and historical past bespeaks a feminist conviction that male starting place tales needs to be balanced by means of a attractiveness of women's relevant function in shaping civilization." -Publishers Weekly
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Extra resources for Blood, Bread, and Roses: How Menstruation Created the World
123. 18. Cambridge Ancient History, 3rd ed. (Cambridge: Cambridge University Press, 1973), I, pt. 2: 715-18; Robert H. , "Akkadian Proverbs and Counsels," in Pritchard, ANET, p. 427. 3 C. J. BLEEKER Isis and Hathor, Two Ancient Egyptian Goddesses T he culture and religion of ancient Egypt demonstrate several remarkable features. A significant feature is the favorable position occupied by women both in ordinary life and in state affairs. The texts and the sepuchral monuments show that the ancient Egyptians treated their wives and mothers with great respect.
Frankfort, John A. , Middlesex, England: Penguin Books, 1963), pp. , Chicago: University of Chicago Press, 1971); Thorkild Jacobsen, The Treasures of Darkness; A History of Mesopotamian Religion (New Haven: Yale University Press, 1976), pp. 25-27, 36-37, 43-44. 3. Cf. Edmund I. Gordon, Sumerian Proverbs: A Glimpse of Everyday Life in Ancient Mesopotamia (Philadelphia: The University Museum, University of Pennsylvania, 1959), p. 7; Jacobsen, The Treasures of Darkness. 4. Judith Ochshorn, The Female Experience and the Nature of the Divine (Bloomington: Indiana University Press, 1981), chaps.
From the profusion of firsthand accounts to which we now have access—hymns, epics, myths, liturgies, lamentations—it seems inappropriate to use terms like "harlots" and "prostitutes," albeit sacred ones, to describe the Ishtaritu, or holy women of Ishtar. " However, in The Exaltation of Manna and elsewhere, that goddess is referred to as "the hierodule of An," the supreme god of Sumer. 15 By analogy, the temple hierodules of Inanna may have enjoyed enhanced status in the celebration of her sacred rites.