And we get nowhere...

And we get nowhere...

I am having a crabby day.
I woke up all kinds of irritable and it did not go away.
Coffee only made me more energetically grumpy.
But, you know, I have been thinking a lot about the irritants that have been effecting me.
One is narrow-mindedness.
We are all narrow-minded to a point but the best way to combat the problem is to admit you suffer from narrow-minditis.
Hi, my name is Sarah, and I suffer from narrow-mindeditis.
So, what the hell does it matter if people are narrow-minded?
Well, actually, it matters a lot.
For example, a conservative and liberal both think the other is horrifically wrong, so they both insult the other, the do not hear the others opinion,
We get nowhere.
An atheist dislikes a Christian and a Christian prays for the soul of the going-to-hell atheist.
We get nowhere.
The tea-partier and the occupy protester yell at each other until they are blue in the face.
We get nowhere.
And we get nowhere.
And we get nowhere.
This, my friends, is narrow-minditis.
You must be either socialist or libertarian.
Conservative or liberal.
Christian or not.
Right wing or left wing.
I AM SICK OF IT!
Okay. Calm down.
We all think we are right but NONE of us, not even myself, stop to think of common ground and stop worrying about labels.
I am so TIRED of this.
So weary. So how about we all knock it off.
Yeah right, it will never happen.
Narrow-mindeditis is a rampant and viral disease.
But, there is one cure.
Compassion.
Compassion CAN rule politics.
If it did, we would not have to worry about labels.
When we use compassion we will not quibble over where the money for our homeless comes from, we will not care as long as it helps them.
When we use compassion we will not quibble over who lives in our communities with us, we will embrace diversity and love our neighbors.
When we use compassion we will want the sick of our community to be cared for, the sick will not go into debt to be better, because when the people of the community are healthy
the community THRIVES.
But, alas my friends, this is a pipe dream, never to be realized.
So I will just be crabby and drink my coffee and watch as we drown ourselves in narrow-mindeditis.

So.

I am a sucker for peer pressure and it seems my friends are all writing these cool hip new blogs. Mine is not so hip. So far, on this blog, I have posted a list of books and an English assignment. Wow. I am thrilling. So, maybe I will write about something more narcissistic, that is always more interesting, right?

I am in the process of getting divorced. I am 24. Is it weird that through this entire process the thing that has been bothering me the most is not having my sacred space?
Let me explain. I am obsessed with nooks, crannies, little spaces, warm spaces, and in general, my home being a warm inviting place.

However, because of circumstances out of my control I have been essentially between two houses and not able to settle or ground myself. It will happen soon enough, but in the mean time I am going crazy with little details I cannot control. Welcome to the world of an obsessive detail oriented woman.

I want to cleanse my house. I want to build sacred space. I want my home to be warm, inviting, organized, and friendly. Not to say that the place I have been welcomed into is not any of these things...but...well, it was/is a bachelor pad....enough said? I hope this does not make me sound like a horrible person, or a micro-managing freak, but I just want to fix the space so much.

Honestly, I think all of this revolves around my desk and my books. Wherever those are is home to me.
Soon, I will be home.
Does anyone out there in virtual land have any thoughts as to what home is or what makes a home?

Just the books on my desk...Hi, my name is Sarah and I have a serious book addiction.

These are just the books on my desk. I have not even begun to catalog my bookshelves.

A Dictionary of Synonyms and Antonyms- Au. Joseph Devlin ISBN- 0-446-31310-6
A Pocket Style Manual 5th Ed- Au. Diana Hacker ISBN- 978-0-312-59324-7
Beowulf- Trans. Seamus Heaney ISBN- 0-393-32097-9
Dictionary of Symbols- Au. Jean Chevalier and Alain Gheerbrant- Trans. John Buchanan- Brown ISBN- 978-0-14-051254-0
Eats, Shoots & Leaves- Au. Lynne Truss ISBN- 1-592-40203-8
Fowler’s Modern English Usage- Ed. Sir Ernest Gowers ISBN- 0-19-281389-7
Jung: A Very Short Introduction- Au. Anthony Stevens ISBN- 978-0-19-285458-2
Lamb- Au. Christopher Moore ISBN- 978-0-380-81381-0
Le Morte Darthur- Au. Sir Thomas Malory- Ed. Stephan H. A. Shepherd (A Norton Critical Edition) ISBN- 978-0-393-97464-5
Living Language: Ultimate French Beginner-Intermediate ISBN- 1-4000-2150-7
Merriam Webster’s Guide to Punctuation and Style ISBN- 978-0-87779-921-4
Merriam Webster’s Vocabulary Builder ISBN- 978-0-87779-910-8
MLA Handbook for Writers of Research Papers 7th Ed. ISBN- 978-1-60329-024-1
Pictorial Webster’s A Visual Dictionary of Curiosities - Ed. John M. Carrera ISBN- 978-0-8118-6718-4
Pocket Oxford English Dictionary - Ed. Catherine Soanes et al. ISBN-978-0-19-861029-8
The Book of the City of Ladies- Au. Christine De Pizan Trans. Rosalind Brown-Grant ISBN- 978-0-14-044689-0
The Canterbury Tales- Au. Geoffrey Chaucer Penguin Books inc. May 1959 (used)
The Complete Poems of Sappho- Trans. Willis Barnstone ISBN- 978-1-59030-613-0
The Definitive Edition Anne Frank: Diary of a Young Girl- Ed. Otto Frank and Mirjam Pressler ISBN- 0-553-57712-3
The Elements of Style- Au. William Strunk Jr. & E.B. White ISBN- 978-0-205-63264-0
The Lais of Marie de France- Trans. Glyn S. Burgess and Keith Busby ISBN- 978-0-14-044759-0
The Longman Handbook for Writers and Readers- Au. Chris M. Anson & Robert A. Schwegler ISBN- 0-321-05804-6
The Merriam Webster Thesaurus ISBN- 978-0-87779-850-7
The Oxford American Desk Dictionary and Thesaurus 2nd Ed. ISBN- 0-425-18068-9
The Portable Jung- Ed. Joseph Campbell ISBN- 0-14-015070-6
The Princeton Review Cracking the GRE Literature Subject Test 5th Ed- Au. Douglas McMullen, Jr. ISBN-0-375-76490-9
The Princeton Review Essential GRE Vocabulary ISBN- 978-0-375-42965-1
The Watkins Dictionary of Symbols- Au. Jack Tresidder ISBN-978-1-905857-81-4
Webster’s Grammer, Usages ,and Punctuation ISBN- 978-0-375-72276-9
Webster’s New Collegiate Dictionary G. & C. Merriam Co., Publishers 1949
Wisdom From Peace is Every Step: The Path of Mindfulness in Everyday Life- Au. Thich Nhat Hanh ISBN- 978-1-59359-907-2
Woe is I: The Grammarphobe’s Guide Guide to Better English in Plain English- Au. Patricia T. O’Conner ISBN- 1-59448-006-0

Medieval Women

For people that are interested in this sort of thing, this is an encyclopedia project I did for my English 307: Medieval Literature class. It was intended to be a broad overview of medieval women and was also intended to be public. So here it is.
However, the formatting is terrible and I do apologize.

Sarah Rice-McDaniel
Dr. Vulic
English 307: Encyclopedia Project
Friday, April 19th, 2010

Women in the middle ages:
General:
A general consensus is that women of the middle ages rarely spoke for themselves. Therefore, the vast majority of information about these women is through the eyes and pens of men. There is an old proverb that sums up views on women in the middle ages, it says, “A horse, whether good or bad, needs a spur; a woman, whether good or bad, needs a lord and master, and sometimes a stick” (Duby, 13). Women in the middle ages were dominated by their gender, it decided every aspect of their lives from the work they were allowed to perform to the education they would receive. Men were considered dominate to women and therefore the authority on the nature of women. The clergy, who were celibate and therefore removed from intimate interaction with women, were the authority on women’s morality and the state of their souls. According to the clergy’s interpretation of the Bible, women were seen as the “weaker vessel.” Women’s duty differed depending on their social status. However, chastity was a value which, according to the clergy, was to be upheld by all women. It was believed that women either remain chaste or devote themselves wholly to procreation. Virgins, widows, and married women alike were expected to practice chastity at all times. Virgins were upheld as the highest of moral examples (Duby, 73-75). Therefore, the denial of their own sexuality was everyday life for the compliant medieval woman. Women were kept in custody of their male relatives or guardians. This was to make sure they were properly brought up and protected. Moral, religious, and political decisions were made by the husband and the wife was to follow and implement the decisions. However, husbands were also expected to return there wife’s love with a modest love (Duby, 119).
Daily life and marriage:
The ideal wife was: submissive, faithful to her husband, respectful to her farther-in-law, a caring and attentive mother, and a prudent housewife. She was also expected to keep the peace within her family by submitting and being docile when in the custody of her husband. Childbearing was seen as a duty and childbirth was seen as hard because women were “atoning for Eve’s sin” (Duby, 121). Before the 10th century in the Merovingian period marriage was a secular institution with everything from divorce to polygamy. Then, in the Carolingian period, it shifted to a more Christian perspective (Duby, 175-177). Within the tenth century women had some choice over their life direction, however it was limited. They could choose between marriage or becoming a nun, unless there was a rare instance where they were wealthy enough to care for themselves.
Specifically for Noble Women:
Noble women’s lives differed greatly from the peasantry. Working outside the home was considered incredibly improper. A women’s place was seen as in the home, even noble women did not do menial or physical jobs outside the home but conducted their affairs from inside the home. Noble women were also more educated; however this education was within the home and was not as formal as male education. For example, women were not admitted to any formal schooling institutions. Noble women were expected to stand as example of virtue for the other classes of women. A noble wife was not only to see to the care of her children but to see to the care of her servants as well.
Specifically for Peasant Women:
As with Noble women, peasant women looked after their children. Women were married very young, however, with a life expectancy of around thirty years they were still not married long. Marriage most often ended in one spouses death. Many wives died in childbirth. Peasant women were involved in labor: they helped out in the fields, which for a noble woman would have been unheard of. Often women were in charge of certain functions of the farm life, such as; storing the harvest, growing vegetable, and maintaining the house and hearth (Duby, 231). However, these responsibilities did not grant women equal standing with men overall.
Political life:
A women’s position in the political realm was decided by her wealth, or the wealth of her husband and family. The strength and wealth of her sons were also contributing factors. Some women could end up with political power in the form of being a countess, queen, princess, or other noble title. These women could wield the power over their land and the vassals that accompanied it. Therefore there were some situation where woman commanded land, and even armies (Duby, 235).
Legal rights and power:
The law for a woman in the middle ages was rarely the same as the law for a man in the same time period. For example, there was ongoing debate as to the punishment that should be received for an women who committed adultery, it ranged from public rejection to death. However, a man who committed adultery was not punished in the same fashion (Duby, 114-115). Furthermore, men could, in some cases, even go as far as to sell their wife as chattel (Duby, 268). Also, women had little to no control over their husband’s estate and money. Around the tenth century there were some rights, though limited, that women gained. They could be mistresses of landed property, exercisers of military command. However, there only true source of power was land because they could inherit it from husbands or family and they could also make decisions while their husbands were away or at war. Leading into the twelfth and thirteenth centuries laws began to be codified and many of them contained special provisions for women. Most of these provisions left women in a lower status position within the law. Women had to be represented by a man in court, their husband or other male guardian. This is where there was an advantage to being married, because a wife could have her husband defend her in court, whereas unmarried women must find either a male family member or a guardian.
Religious life:
Many women practiced a religious life devoted to God and the poor. However, they were worrying the male dominated clergy with talks of wanting a more intense and close relationship with God. Married women were seen by the clergy as, “preachers to their husbands” (Duby, 115). The idea being that the wife’s role could be to encourage her husband and family to follow a proper moral path. This was to be done by good example and speaking softly. It was seen as a way to benefit the couple and family as a whole. If woman wished not to marry her only escape was to enter a covenant. The sexual double standards when it came to infidelity, the danger of childbearing, and the subjugation from their husbands which was sometimes violent, often led many women into the covenants. However, there was another reason for young women to enter the faith that appeared around the tenth century. Young women, who had very devout parents, would take a vow of chastity to honor them. Women who entered the covenants had greater access to literature and education. Women of the church were also more free artistically.
Conclusion:
Women in the middle ages faced many disadvantages because of there sex. This is extremely apparent in most historical primary sources of the time. However, even with these disadvantages, there were some women who rose above their subjugated statues and entered the realm of public history. Hildegard von Bingen was a nun who did everything from writing music to writing biological texts. There was also Christine De Pizan, who wrote one of the first feminist texts, The Book of the City of Ladies, which was a defense of women and their societal standing. Therefore, there were female mold breakers throughout the Medieval period, despite their unequal footing.



Works Consulted
Bedos-Rezak, Brigitte. Medieval Women and the Sources of Medieval History. Athens, Georgia: University of Georgia Press, 1990. Print.
Cartwright, Jane et al. Medieval Women in their Communities. Toronto: University of Toronto, 1997. Print.
Chamberlayne, Joanna L. et al. Young Medieval Women. New York: St. Martin's Press, 1999. Print.
Duby, Georges et al. A History of women in the West, II. Cambridge, MA: The Belknap Press, 1992. Print.
Duby, George. Love and Marriage in the Middle Ages. Chicago: University of Chicago Press, 1988. Print.
Murry, Jacqueline et al. Power of the Weak: Studies on Medieval Women. Toronto: University of Toronto, 1990. Print.
Williams, Marty, and Anne Echols. Between Pit and Pededtal: Women in the
Middle Ages. Princeton, NJ: Marcus Wiener Publishers, 1994. Print.

Third time is the charm...

I have always attempted one of these things, these web logs... or blogs. The blogging idea appeals and baffles me all at the same time. However, I keep having ideas for blogs and never seem to write them anywhere, they then slip out of my mind and get lost forever. Even if nobody reads this, at least I am giving some sort of concrete, albeit digital form to my thoughts. I feel like I should introduce myself but at the same time is that really how a blog works? Honestly I don't know. I guess I can explain things that are pertinent to the blog itself.

First, I am a student. I love being a student, and will probably be one for at least the next five years. I am an English Literature major with a minor in Women's studies. I have delusions of going to a Graduate School to study Medieval Literature and eventually earning my PhD and teaching in some capacity.

I am married and in my twenties. Yes, I realize I am "awfully young" to be married. Yes, I realize I have my whole life ahead of me and I don't need to have planned out the next five years. Yes, I realize it will be hard to "have a family" with my goals in place. Oh, and by "I realize," I mean I know this is what people tend to think, but in the end I do not care about following these old dictates, rules, or expectations. How horribly cliche of me...

I am square as... well... a square, in that I do study, spend hours on my homework, don't party, don't smoke, don't drink (though I did at one time), own over two-hundred books and counting, have read a large chunk of those, sip tea out of a little blue teacup, and enjoy, I mean truly enjoy my studies. I also wear cardigans, argyle, glasses (complete with glasses chain... sometimes), and my fashion sense has been compared to that of an eighty year-old woman. Thanks to the friend who told me that, it made me feel really sexy. Or not.

No, these things are not because I am part of some strict religious sect, or because I have no social life (though I tend not to anyway, try as I might to drag friends into my cave-like apartment). These things happen because I care deeply about my family, my studies, and my health. I did not used to care so much for my health, this is a more recent development.

Okay, so, now that I seem to have successfully fulfilled the narcissistic element of this blog I can write on a recent experience that has been floating in my mind.

Yesterday I went to an event on campus. Noemi Ban spoke. For those of you who do not know Mrs. Ban's story I would highly recommend looking her up on the internet or reading her book, "Sharing is Healing: A Holocaust Survivor's Story" Of course that title is slightly explanatory, in that you now know she is a holocaust survivor. Her story was incredibly moving. However, it did not feel contrived, cliche, or forced. Rather it seemed to be sincere and truly hard for her to tell. There were points where she explained that her vivid memory made it hard for her to go on. At one point she was telling us how her and some other prisoners refused water because the guards said that they were like animals when they drank it. She became very dehydrated, along with her fellow prisoners. As she was retelling this to us she informed us it made her begin to feel very thirsty. She then drank a glass of water and told us it was one of her greatest pleasures in life. There are times we can't get our people to drink a single glass of water because they want soda or juice, and here is this women taking joy in the simplicity of a single glass of water. However, she only learned the joy of this simple gift once she was deprived of it. Maybe, as brutal as it is, that is the best way humans lean, through depravation. That is a fairly pessimistic viewpoint, but I am not suggesting we deprive others of things to get them to "wakeup." It is simply an observation, that through loss comes epiphany.

Mrs. Ban went on to finish her story, which was tragic and yet triumphant and then to give us her reasons for not holding hate or the idea of revenge in her heart. Her reasons were as follows:

1: Hate destroys everyone. If she had hate in her heart she would not be free and Hitler (or others like him, with hate in their hearts) would still be winning.

2: There is victory in living her life. One of the most heartwarming quotes of the night was when Mrs. Ban said, "I feel victory because Hitler is head and I am alive and my family is growing."

In the end, Mrs. Ban was sharing her story for healing purposes. She said that when we share horrible events we help heal not only ourselves but those who listen. She said listening to her story could heal hate and ideas of revenge in our own hearts. So thank you Mrs. Ban for sharing your story and allowing us to hear your 87 year old wisdom.

Hopefully I will post again soon.