Womens Fashion Trends Buying Guide

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Fashion is ever changing and fluid. It's hard to keep up with the pant cuts, skirt lengths and dress silhouettes. This page is devoted to unearthing the latest trends and servicing long standing fashion currents."

Figure-Flattering Clothes for Women Buying Guide

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Everyone knows that women come in an infinite combination of sizes and shapes. And all women have the potential to feel beautiful in their own skin. Hopefully you can also find dresses, skirts and other clothing to highlight that beauty, not conceal it. Here are some tips for some of the most common body shapes.

Remember that you decide what looks good on you. Just because you have a small bust, large hips, or are very tall does not mean you have to dress to somehow camouflage those areas and get them to conform to an unrealistic body shape promoted by the diet industry. If you want to emphasize an area that a fashion magazine would call a 'problem zone' then go right ahead. One request? Do it with pride.

Want to know more about the fashion styles of the moment? Check out our Style Resources for Women."

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Menopause Symptoms and Memory Loss

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While you may experience the misery of hot flashes and mood swings as you enter menopause, one thing you can't blame on the "change" is memory loss.

In the latest study that exonerates menopause as a cause of impairing the ability to recall, Taiwanese researchers compared the memory of hundreds of women before they had any menopausal symptoms to their memory as they entered menopause.

They found the women who were going through the menopausal process scored as well or nearly as well on five different cognitive function tests. Results of the study are to be presented Oct. 4 at the American Neurological Association annual meeting in Toronto.

"When women go into perimenopause, they don't need to worry about cognitive decline," said Dr. Jong-Ling Fuh, an attending physician at Taipei Veterans General Hospital and an associate professor of Yang-Ming University School of Medicine.

The researchers said the myth of memory loss during menopause is a perception some women have because as they went through menopause, they felt their memory wasn't as sharp as it had been before. Studies suggesting that hormone replacement therapy might protect against dementia strengthened that belief. However, a large study later found that in older women, hormone replacement therapy not only didn't help protect women from dementia, but could actually increase the risk.

To try to answer the question of whether menopause did have any effect on memory, Fuh and her colleagues studied nearly 700 premenopausal women living on a group of rural islands between Taiwan and China. The Taiwanese government restricted access to these islands until the 1990s, so the authors report that the study's population was nearly homogeneous, which would help rule out other potentially causative factors of memory loss.

The women were between the ages of 40 and 54. None of them had had a hysterectomy, and none took hormone replacement therapy during the study.

All took five cognitive tests designed to assess their memory and cognitive skills at the start of the study, and then again 18 months later.

During the study period, 23 percent of the women began to have symptoms of menopause.

The researchers then compared the memory of the women who had entered menopause to those who had not, and found very little difference. In four of the five tests, there were no statistically significant differences in the two groups of women.

Only on one test was the difference statistically significant, and that difference, said Fuh, was very slight. This test was designed to assess verbal memory and involved showing the women 70 nonsensical figures. Some of the figures were repeated during the test, while most were not. The women were asked whether they had seen the figure earlier.

"For women, menopause does not mean you'll develop memory loss," said Dr. Raina Ernstoff, an attending neurologist at William Beaumont Hospital in Royal Oak, Mich. As you're going through perimenopause and experiencing symptoms like hot flashes, she said, you may feel lousy and have trouble sleeping, which might temporarily affect your cognitive skills.

"I don't think declining estrogen levels are what causes memory loss," said Dr. Steven Goldstein, an obstetrician/gynecologist at New York University Medical Center in New York City. "It's not like your memory is bopping along, doing fine and then takes this big dive during menopause, like bone density can."

Both Ernstoff and Goldstein said they weren't aware of many women who believed that menopause might cause significant memory loss. They also both felt that results from this group of women who were so homogeneous might not apply to different groups of women, such as those living in more industrialized society. And they both said that other factors that weren't studied could play a role in memory loss, such as hypertension, which can contribute to vascular dementia.

Ernstoff also pointed out that the education backgrounds can play a large role in memory loss. Fuh acknowledged the researchers did attempt to control the data for educational differences.

SOURCES: Jong-Ling Fuh, M.D., attending physician, Taipei Veterans General Hospital, and associate professor, Yang-Ming University School of Medicine, Taipei, Taiwan; Steven Goldstein, M.D., obstetrician/gynecologist, New York University Medical Center, and professor, obstetrics/gynecology, New York University School of Medicine, New York City; Raina Ernstoff, M.D., attending neurologist, William Beaumont Hospital, Royal Oak, Mich., and member, Alzheimer's Board of Detroit; Oct. 4, 2004, presentation, American Neurological Association, Toronto.

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Feminist Interpretation of the Bible

Feminist Interpretation of the Bible,

Book by Letty M. Russell

Click here to read the complete version of Feminist Interpretation of the Bible and get more sources on this subject at Questia.com.

Introduction: Liberating the Word



In 1976 The Liberating Word: A Guide to Nonsexist Interpretation of the Bible
was published by a small NCCC Task Force on Sexism in the Bible. In the introduction
to that book I wrote that the message of the Bible can become a liberating word
for those who hear and act in faith but that this same message also needs to
be liberated from sexist interpretations which continue to dominate our thoughts
and actions. This small book was a "premature" guide to feminist interpretation
of the Bible. 1 As the contributions to feminist interpretation have continued
to grow in volume and maturity, it has become abundantly clear that the scriptures
need liberation, not only from existing interpretations but also from the patriarchal
bias of the texts themselves. The more we learn about feminist interpretation,
the more we find ourselves asking, with Katharine Sakenfeld, "How can feminists
use the Bible, if at all? What approach to the Bible is appropriate for feminists
who locate themselves within the Christian community? How does the Bible serve
as a resource for Christian feminists?" [ 55 ]. 2

This collection of essays does not pretend to have the answer. Rather, it continues
the tradition of the earlier book by inviting a wide readership of women and
men to share in discussion of these questions. Discussions of feminist perspectives
are not taking place in the academy alone. In all parts of the church, many
women and not a few men seek ways of liberating the word to speak the gospel
in the midst of the oppressive situations of our time. It is hoped that FEMINIST
INTERPRETATION OF THE BIBLE will provide resources for collective discussion
in Bible study, teaching, and preaching as well as personal study and meditation.
As we join together in our study of the Bible, we may even be surprised by the
fresh insights and challenges that arise as we search out the meaning of the
texts for our own lives.

Fresh insights are needed as the rising consciousness of women and people in
the Third World or in other oppressed circumstances leads them to challenge
accepted biblical interpretations that reinforce patriarchal domination. From
this perspective the Bible needs to be liberated from its captivity to one-sided
white, middle-class, male interpretation. It needs liberation from privatized
and spiritualized interpretations that avoid God's concern for justice, human
wholeness, and ecological responsibility; it needs liberation from abstract,
doctrinal interpretations that remove the biblical narrative from its concrete
social and political context in order to change it into timeless truth.

Feminist and liberation theologians and biblical scholars have begun working
on this process of liberating the word. Reading the Bible from the perspective
of the oppressed, they note the bias in all biblical interpretation and call
for clear advocacy of those who are in the greatest need of God's mercy and
help: the dominated victims of society. These scholars lift up not only the
personal but also the social, political, and economic dimensions of the biblical
narratives, as they try to reconstruct the hidden history of the "losers."
Thus they seek to keep the prophetic and liberating story of God's concern for
the oppressed and for the mending of creation alive among communities of faith
and faithfulness.

Feminists find that even here the going is difficult, for the biblical texts
were written in the context of patriarchal cultures. It is not even clear that
the category of the oppressed is "generic" in the worldview of patriarchy
[ 118 ]. Thus the issue continues to be whether the biblical message can continue
to evoke consent in spite of its patriarchal captivity.

The Liberating Word

Perhaps those who wrote The Liberating Word were overly optimistic about the
possibility of nonsexist interpretation, but they were certainly not so about
the growing concern for feminist interpretation in church and school. In the
last ten years, such biblical scholars as Phyllis Trible and Elisabeth Fiorenza
have published major volumes of interpretation. 3 All the bibliographical references
in a book such as this can hardly do justice to the ever-increasing number of
books and articles related to this topic. The urgency felt by the original task
force in sharing some early reflections with the wider community of faith has
been felt by women and men who consider the Bible authoritative for their faith,
as well as by those who wish to challenge the impact of patriarchal tradition
on the lives of women.

Click here to read the complete version of Feminist Interpretation of the Bible and get more sources on this subject at Questia.com.

Feminist biblical interpretation has developed into two interdependent areas
of research: inclusive language and inclusive interpretation. Both areas have
one thing in common: They are carried forward by cooperating groups of women
and men who see their work not only as a scholarly enterprise but also as a
collective effort to bring about change in the thoughts, values, and actions
of religious groups in the United States and abroad. The original task force
was created because of a concern for the interpretation of the Bible that takes
place through translation. The National Council of the Churches of Christ in
the U.S.A. holds the copyright for the Revised Standard Version of the Bible
and continues to sponsor the committee on revisions. Concern for representation
of feminist scholarship on the translation committee has led to the appointment
of Phyllis Bird, Cheryl Exum, and Katharine Sakenfeld to the committee currently
at work on revisions of the Hebrew scriptures. At the same time, subsequent
NCCC task forces have developed An InclusiveLanguage Lectionary for use in worship
and preaching.

Like the publication of the RSV before it, the Lectionary has sparked a storm
of protest. It has made substitutions for key biblical words and concepts: God
the Father [and Mother]; God the SOVEREIGN ONE; Realm of God. 4 These may or
may not turn out to be the most imaginative renderings, but the greatest outcry
has to do with "changing the canon" and thus weakening its "authority."
Detractors seldom notice that The Living Bible and The Good News Bible are also
paraphrases, or that the Reader's Digest version is also an alteration by deletion
of the RSV. The difference is that inclusive changes have to do with imaging
God as transcendent of male sexual characteristics or as inclusive of both male
and female characteristics. The Lectionary confronts the seemingly divinely
sanctioned patriarchal view of the world that is the basis of religious security
for many people [ 64 ].

This book is the fruit of the second stream, cooperative research relative
to the inclusive interpretation of the Bible. It seeks particularly to affirm
women so that they are acknowledged as fully human partners with men, sharing
in the image of God.

Liberating the Word

A group of feminists in the American Academy of Religion and the Society of
Biblical Literature decided to make use of the annual meetings to develop a
project of feminist hermeneutics (theories of interpretation), seeking to clarify
for themselves and for others the distinctive character of feminist interpretation.
The participants in the project represented women and men who were concerned
about liberating the word from its patriarchal bondage.

The question of liberation hermeneutics has been on the agenda of the Liberation
Theology Working Group of the American Academy of Religion and the Society of
Biblical Literature for some time. It was the theme of the papers in 1979 and
has been the central research topic since 1981. In 1980 a particular focus on
feminist hermeneutics was added after an SBL centennial session on "The
Effects of Women's Studies on Biblical Studies," moderated by Phyllis Trible.
The recognition of the marginalization of women in the biblical field provided
an impetus for cooperation among feminist and liberation scholars in asking
one another how they do or do not do biblical interpretation differently from
the mainstream of biblical study and interpretation.

The published papers from this 1980 meeting 5 indicate that there is a second
marginality experienced by feminist biblical scholars: They are marginal to
a great deal of feminist scholarship because they continue to uphold the value
of the biblical materials in spite of their patriarchal bias against women.
For this reason it was important to work together as biblical scholars and theologians
to reflect on a particular area of activity: feminist interpretation of the
Bible. There had been considerable activity. Some members of this 1981 session
had been at work in this area for more than ten years and welcomed a chance
to reflect together on this action. They were asking, "What is it that
we are doing as feminists when we interpret the Bible? Is there something distinctive
about this interpretation? If so, what is it?"

Perhaps the one area that could be agreed upon from the beginning was that,
like the nineteen women suffragists who worked with Elizabeth Cady Stanton from
1895 to 1898 to publish The Woman's Bible, these women are searching today for
a feminist interpretation of the Bible that is rooted in the feminist critical
consciousness that women and men are fully human and fully equal. This consciousness
is opposed to teachings and actions that reinforce the social system that oppresses
women and other groups in society. In her contribution to the centennial session,
Dorothy Bass reminded us that Stanton published The Woman's Bible because the
keystone of misogynist religion and of women's oppression is the Bible. 6 Then
as now, there are those who find the Bible irrelevant or hopelessly sexist and
others who find feminist critique ungodly, but many women and men struggle to
combine a feminist consciousness and serious consideration of the biblical witness
with the story of God's presence in the lives of women and men.

Click here to read the complete version of Feminist Interpretation of the Bible and get more sources on this subject at Questia.com.

The meeting in Dallas in 1981 was preceded by a number of papers seeking to
situate the issues of feminist hermeneutic and to examine the options for dealing
with the biblical material. Katharine Sakenfeld summarized the options as: (1)
looking to texts about women to counteract famous texts "against"
women, (2) rejecting the Bible as not authoritative and/or useful, (3) looking
to the Bible generally for a liberation perspective, and (4) looking to texts
about women to learn from the intersection of the stories of ancient and modern
women living in patriarchal cultures [ 56 ]. 7

In order to learn about feminist hermeneutics through reflection on action,
two feminist exegetical papers were prepared and discussed at the Dallas meeting.
(These papers were later published in revised form in the Fall 1983 issue of
Semeia, devoted to feminist hermeneutics and the Bible, edited by Mary Ann Tolbert.)
Sharon Ringe says that her paper on the transfiguration, " Luke 9:28-36:
The Beginning of an Exodus," is an elaboration of Sakenfeld's third option;
it looks at a particular pericope from a liberation perspective. Her conclusion
is that the exegesis is feminist, not in the way she used techniques of historical
and literary criticism but in "the concerns, questions, and sensitivities"
she brought to the task.

In contrast, Cheryl Exum's paper, "You Shall Let Every Daughter Live:
A Study of Exodus 1:8-2:10," was on a text specifically chosen because
the courageous action of women is the beginning of the liberation of Israel
from Egypt (fourth option). The actions of the midwives and Pharaoh's daughter
become extraordinary as we see the risks they took in opposing patriarchy and
hear this old story of liberation in new ways.

What did we learn from reflection on these concrete actions of exegesis by
feminist scholars? One thing is that, in the words of Phyllis Trible, "feminist
hermeneutics embraces a variety of methodologies and disciplines." 8 A
second is that the interpretative bias and understanding is built into the exegesis
itself, so that it is impossible to delay the feminist or liberation critical
perspective until the exegesis is finished, as a sort of theological afterthought
about meaning or relevance. 9 Third, as Fiorenza has pointed out, we must seek
feminist hermencutics not just in ways of dealing with the biblical material
but in the criteria for evaluating one's approach to scripture. 10

The New York meeting in 1982 was based on a series of responses to Fiorenza's
own proposals for evaluating one's approach to scripture. We attempted to move
beyond feminist critical perspective and options for biblical exegesis to the
issue of criteria for feminist interpretation. In addition to Fiorenza's chapter
(published in The Challenge of Liberation Theology) and the circulated responses
of the panel, we also considered Rosemary Ruether's first chapter from Sexism
and God Talk, entitled "Feminist Theology: Methodology, Sources, and Norms."
The criteria were not spelled out in great detail, but it is possible to identify
what Ruether calls the "critical feminist principle" as it is found
in these two papers. For Ruether, the "critical principle of feminist theology
is the affirmation and promotion of the full humanity of women. Whatever denies,
diminishes, or distorts the full humanity of women is, therefore, to be appraised
as not redemptive" [ 115 ]. 11 Fiorenza maintains that "only the nonsexist
and nonandrocentric traditions of the Bible and the nonoppressive traditions
of biblical interpretation have the theological authority of revelation"
[ 128 ]. 12

Both statements immediately raise the issue of our understanding of biblical
authority and canon, as the panelists were quick to point out. The whole canon
is to be taken seriously, especially because of the possibility of the Bible's
use as a tool for the oppression of women. But it is not considered to function
as the Word of God, evoking consent or faith, if it contributes to the continuation
of racism, sexism, and classism. In her "Response to the Responders"
in New York, Fiorenza asserted that this was not an issue of authority but rather
of the political struggles of women against oppression. 13 She seeks to shift
the criteria of biblical criticism from a focus on what is adequate to the human
condition and appropriate to scriptures to what is adequate to historical-literary
methods and appropriate to the struggle of the oppressed for liberation. 14

From a feminist liberation perspective, feminist theory of interpretation begins
with a different view of reality, asking what is appropriate in light of "personally
and politically reflected experience of oppression and liberation." 15
Interpretation does not begin with dogmatic statements about the authority of
scripture and canon but rather--as we did in the hermeneutic project--with feminist
perspective and praxis. Nevertheless, as we arrive at a critical feminist perspective
that says the biblical text can only be considered to function as God's word,
compelling our faith, when it is nonsexist, we ourselves have raised the question
of authority [ 137 ]. The dogmatic and patriarchal view of authority, as timeless
truth handed down, is being challenged by what Fiorenza calls a "paradigm
of emancipatory praxis." 16

Issues that have been raised in areas of experience, biblical authority, and
models of interpretation need to be pursued in a continuing search, not for
an abstract synthesis but for a theory of interpretation that is rooted in the
concrete particularities of oppression and liberation, such as those expressed
by Jewish feminist writers and writers from Black, Hispanic, and Asian perspectives
[ 30 , 111 ]. 17 There is much to learn about paradigms of authority from communities
of oppressed people such as the Black community, whose members listened to the
Bible not for doctrinal propositions but for "experiences which could inspire,
convince and enlighten." 18 What is needed is not the old questions and
paradigms of authority but the development of new questions and paradigms of
authority, which are functional in the communities of struggle wrestling with
the biblical text.

Click here to read the complete version of Feminist Interpretation of the Bible and get more sources on this subject at Questia.com.

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