The notes for this book include both traditional footnotes and listings of general sources and resources. Often my thinking has been influenced by a particular writer, or by conversations with a particular individual, and I feel credit is due them even if I do not cite any specific passage in the text. On certain subjects, I suspect the reader may also appreciate a short list of resources for further reading. The lists I have provided are not exhaustive but can serve the interested reader as a beginning.
1. I use the word matristic (“mother-oriented”) rather than matriarchal because for many people matriarchy implies a reverse image of patriarchy. Academics debate endlessly about whether cultures ever existed in which women exercised power over men. But the point that I am trying to make about Goddess-centered culture is that power was based on a principle different from that under patriarchy.
Judith Ochshorn argues convincingly that in early, polytheistic cultures, power was not based on gender in the same way it is under patriarchy. Ochshorn, Judith. The Female Experience and the Nature of the Divine. Bloomington, Ind.: University of Indiana Press, 1981
2. Ancient Goddess religion is an enormous subject. Two good resources, presenting different perspectives, are: Ochshorn, Judith. The Female Experience; and Stone, Merlin. When God Was a Woman. New York: Dial Press, 1976.
3. Resources on witchcraft include:
Adler, Margot. Drawing Down the Moon. Boston: Beacon Press, 1981.
Gardner, Gerald. Witchcraft Today. Cavendish, Suffolk, Great Britain. Ryder, 1954.
Murray, Margaret. The Witch-Cult in Western Europe. New York: Oxford University Press, 1970.
Starhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. San Francisco: Harper and Row, 1979.
An earlier version of this chapter was published under the title, “Consciousness, Politics and Magic,” in Spretnak, Charlene, ed. The Politics of Women’s Spirituality: Essays on the Rise of Spiritual Power Within the Women’s Movement. New York: Doubleday, 1982, pp. 172–184.
1. Griffin, Susan. Woman and Nature: The Roaring Inside Her. San Francisco, 1979, p. 1.
2. These circles describe the effects of a one-megaton hydrogen bomb. Most weapons in stockpiles are far more powerful.
3. San Francisco Chronicle, 23 June 1980. (This description was given in an interview with a mother from Love Canal, an area contaminated by chemical wastes.) Byline Beverly Stephens.
4. DiPrima, Diane. Revolutionary Letters. San Francisco: City Lights Books, 1979, p. 98.
5. This is a term I borrowed from Marx, although I use it in a broader sense. See Marx, Karl. “Private Property and Alienated Labor,” in Selsam, Howard, and Martel, Harry, eds. Reader in Marxist Philosophy. New York: International Publishers, 1963, pp. 296–303.
6. Engels, Friedrich. “Humanism Versus Pantheism: On Thomas Carlyle,” in Selsam and Martel, Reader in Marxist Philosophy, pp. 234–235.
7. White, Lynn, Jr. “The Historical Roots of our Ecologic Crisis,” in Spring, David and Eileen, eds. Ecology and Religion in History. New York: Harper and Row, 1964, p. 25.
8. See the essays, “Timber: What Was There for Them,” pp. 56–64; and “Forest: The Way We Stand,” pp. 220–221, in Griffin, Susan Woman and Nature.
9. Merchant, Carolyn. The Death of Nature: Woman, Ecology and the Scientific Revolution. San Francisco: Harper and Row, 1980.
10. Marcuse, Herbert. Eros and Civilization. New York: Vintage Books, 1955, p. 41.
11. For a more complete critique of Jung’s work, see Goldenberg, Naomi. “Jungian Psychology and Religion,” in Changing of the Gods. Boston: Beacon Press, 1979, pp. 46–71.
12. For a deeper psychological understanding of why we blame women for death and decay while we see men as clean, pure, and abstract, see Dinnerstein, Dorothy. The Mermaid and the Minotaur: Sexual Arrangements and Human Malaise. New York: Harper and Row, 1976.
13. “Witch” and “Witchcraft” denote the Pagan, pre-Christian religion of Europe based on the immanent Goddess and Her Consort. This should not be confused with Satanism, Devil worship, so-called black magic, or any other Christian heresy.
14. The Handbook Collective. The Diablo Canyon Blockade Encampment Handbook, p. 45. This may be available from Abalone Alliance, Northern California Preparers/Trainers Collective, c/o Pandora’s Box, 127 Rincon Street, Santa Cruz, CA 95060.
1. Stone, Merlin. Personal communication based on unpublished research. Two Aryan Texts that specifically describe light as good and dark as evil are the Zend Avesta of the Aryans in Iran, and the Book of Manu of the Aryans in India.
2. Rubin, Lillian. Worlds of Pain: Life in the Working Class Family. New York: Basic Books, 1976, p. 19.
3. Daly, Mary. Gyn/Ecology: The Metaethics of Radical Feminism. Boston: Beacon Press, 1978, pp. 75–79.
4. The next seven paragraphs describe the Tree of Life meditation, often used to begin a ritual.
Sources:
This chapter was strongly influenced by my reading of several works on systems theory, of which the most valuable are:
Bateson, Gregory. Mind and Nature: A Necessary Unity. New York: Bantam, 1979.
Bateson, Gregory. Steps to an Ecology of Mind. New York: Ballantine, 1972. The male/female, culture/nature split is developed as a theme in the following book: Griffin, Susan. Woman and Nature: The Roaring Inside Her. San Francisco: Harper and Row, 1980.
Griffin, Susan. Pornography and Silence: Culture’s Revenge Against Nature. New York: Harper and Row, 1981.
Two useful resources on the convergence of the new physics with mysticism are: Capra, Fritjof. The Tao of Physics. New York: Bantam, 1975, and Zukav, Gary. The Dancing Wu Li Masters: An Overview of the New Physics. New York: William Morrow, 1979.
My thoughts on hierarchy were influenced by reading this book: Bookchin, Murray. Post-Scarcity Anarchism. Montreal: Black Rose Books, 1971. Important investigations into structures, stories, spirituality, and politics are found in:
Christ, Carol. Diving Deep and Surfacing: Women Writers on Spiritual Quest. Boston: Beacon Press, 1980.
Goldenberg, Naomi. Changing of the Gods. Boston: Beacon Press, 1979.
Rossman, Michael. New Age Blues. New York: E.P. Dutton, 1979.
For an excellent discussion of how ideas and concepts have shaped American cities, see: Jacobs, Jane. The Death and Life of Great American Cities. New York: Vintage, 1961.
A wonderful collection of Goddess stories is found in: Stone, Merlin. Ancient Mirrors of Womanhood: Our Goddess and Heroine Heritage, Vols. I & II. New York: New Sibylline Books, 1979. This book is available from: New Sibylline Books, Box 266, Village Station, New York, NY 10014.
My thoughts on language owe a debt to years of friendship and ritual-making in company with Lauren Liebling.
An earlier version of this chapter was presented as a paper entitled, “Ethics and Justice in Goddess Religion” at the Annual Conference of the American Academy of Religions in New York City in 1979.
That paper was published in Anima: An Experimental Journal. 7:1, pp. 61–68; in Forfreedom, Ann and Julie Ann, eds. Book of the Goddess. Sacramento, Calif.: Temple of the Goddess Within, 1980, and in Spretnak, Charlene, ed. The Politics of Women’s Spirituality: Essays on the Rise of Spiritual Power Within the Feminist Movement. New York: Anchor/Doubleday, 1982, pp. 415–422.
1. Conversations with Donna Warnock, whose perceptive development of integrity as a unifying concept helped shape and focus my own thinking in this area, were influential in the preparation of this chapter.
2. Commoner, Barry. The Closing Circle. New York: Knopf, 1971, pp. 45–46.
1. In most esoteric traditions, what I call the underworld is named the astral plane or the higher plane. Sometimes it is called the inner plane. I have deliberately chosen metaphors that stress going deeper into the world, rather than getting out of it, to remind us that our framework is immanence.
2. Obviously, being in professional training myself, I have a certain amount of ambivalence about this point.
3. Lessing, Doris. The Four-Gated City. New York: Bantam, 1970, pp. 518–519.
4. Green, Hannah. I Never Promised You a Rose Garden. New York: New American Library, 1964, pp. 55.
5. Lerner, Michael. “Surplus Powerlessness.” This is an article available from Social Policy, 33 West 42nd Street, Room 1212, New York, NY 10036.
6. You may prefer to use another term, such as parents, guardians, primary caretakers.
7. My thoughts on despair are influenced by unpublished writings on “Despair Work” by Joanna Rogers Macy of the Inter-Help organization.
8. Dinnerstein, Dorothy. The Mermaid and the Minotaur. New York: Harper and Row, 1977. She uses the phrase “animal-poetic” throughout.
In general, the psychology in this chapter is derived from that obscure branch of knowledge known as object-relations theory. In particular, it is influenced by Margaret Mahler’s theory of child development, as presented by Gertrude and Rubin Blanck in: Ego Psychology: Theory and Practice. New York: Columbia University Press, 1974, and Ego Psychology II: Psychoanalytic Developmental Psychology. New York: Columbia University Press, 1979.
I have also found some of Jean Piaget’s formulations useful, especially as presented in: Ginsburg, Herbert, and Opper, Sylvia. Piaget’s Theory of Intellectual Development. Englewood Cliffs, New Jersey: Prentice-Hall, 1974.
My thoughts on fear were influenced by conversations with China Galland. Joy, herself, of course, was a primary source for the material in this chapter, and I am grateful for her willingness both to travel the dark paths of the underworld, and to let me publish an account of her journey.
1. See Ochshorn, Judith. The Female Experience and the Nature of the Divine. Bloomington, Ind.: University of Indiana Press, 1981.
2. This invocation approximates the one done at the Summer Solstice Ritual (at the Pagan Spirit Gathering in Northern Wisconsin organized by Circle Network) held from June 18 to June 21, 1981.
3. Spretnak, Charlene. Lost Goddesses of Early Greece. Boston: Beacon Press, 1981, pp. 21–41.
4. Marcuse, Herbert. Eros and Civilization: A Philosophical Inquiry into Freud. New York: Vintage, 1955, p. 147.
Other sources for this chapter are:
Brown, Norman O. Life Against Death: The Psychoanalytical Meaning of History. Middletown, Conn.: Wesleyan University Press, 1959, pp. 202–304.
Chodorow, Nancy. The Reproduction of Mothering. Berkeley: University of California Press, 1978.
De Beauvoir, Simone. The Second Sex. New York: Bantam, 1970.
Dinnerstein, Dorothy. The Mermaid and the Minotaur. New York: Harper and Row, 1976.
Freud, Sigmund. Civilization and Its Discontents. Translated by James Strachey. New York: W.W. Norton, 1961.
Griffin, Susan. Pornography and Silence: Culture’s Revenge Against Nature. New York: Harper and Row, 1981.
Perera, Sylvia. Descent to the Goddess: A Way of Initiation for Women. Toronto, Canada: Inner City Books, 1981.
Rich, Adrienne. Of Woman Born: Motherhood as Experience and Institution. New York: Bantam, 1976.
1. Visual cues may help when incurable bores are present in a group. For example, suggest that everyone in the group quietly raise their hands when they stop listening to someone. The message is soon clear. Try this in classes and at public lectures, too.
2. A good resource for understanding communication styles and group interactions is Virginia Satir. She writes about families, but her material can also give insights into the way people behave in small groups. See Satir, Virginia. Peoplemaking. Palo Alto, Calif.: Science and Behavior Books, 1972.
3. Mander, Jerry. “Kit Karson in a Three-Piece Suit: Forced Relocation of 9634 Indians—Happening Now,” Co-Evolution Quarterly. No. 33, 1981, p. 59. (Box 428, Sausalito, CA 94966)
An excellent and exhaustive resource on creating non-hierarchical community is: Couver, Virginia; Deacon, Ellen; Esser, Charles; and Moore, Christopher. Resource Manual for a Living Revolution. Philadelphia, New Society Press, 1977. This is available from Movement for a New Society, Baltimore Avenue, Philadelphia, PA 19143.
The body of material in this and the following chapter comes from experience rather than written sources.
Mickey Sanders introduced me to Quaker Dialogue in the Santa Rita Country Jail, after the Blockade of the Livermore Weapons Lab on February 1, 1982.
Comments and perceptions expressed about the Diablo Blockade or any other actions or groups are purely my own, in this and succeeding chapters.
1. An excellent resource with an ongoing discussion of these ideas is the magazine, Co-Evolution Quarterly, Box 428, Sausalito, CA 94966. Subscriptions are $14.00/year. Especially pertinent articles are:
Hess, Karl. “The Politics of Place,” Co-Evolution Quarterly. No. 30, 1981, pp. 4–16.
Bookchin, Murray. “The Concept of Social Ecology,” No. 32, 1981, pp. 14–22.
Berg, Peter. “Devolving Beyond Global Monoculture,” No. 32, 1981, pp. 24–28.
Dodge, Jim. “Living by Life,” No. 32, 1981, pp. 6–12.
Mills, Stephanie. “Planetary Passions,” No. 32, 1981, pp. 4–5.
See also: Berg, Peter, ed. Reinhabiting a Separate Country: A Bioregional Anthology of Northern California. San Francisco: Planet Drum Foundation, 1978. Planet Drum Foundation also publishes a newsletter, available by writing to Box 31251, San Francisco, CA 94131.
A good resource on class is: Rubin, Lillian. Worlds of Pain: Life in the Working Class Family. New York: Basic Books, 1976.
A fine source on racial and ethnic diversity is: Moraga, Cherrie, and Anzaldua, Gloria. This Bridge Called My Back: Writings by Radical Women of Color. Watertown, Mass.: Persephone Press, 1981.
My perceptions of Reclaiming express my personal perspective, not that of the Collective. Other members would, and will, undoubtedly disagree on many points. As a group, we are constantly struggling and evolving in many areas touched on in this chapter.
Discussions with Kevyn Lutton have helped me understand the importance of class differences better.
1. See Appendix A for a fuller exploration of this subject.
2. Lord, Audre. “The Erotic as Power,” Chrysalis, No. 9: Fall, 1979, p. 29.
3. Lord, Audre. “The Erotic as Power,” p. 30.
4. Califia, Pat. “Feminism and Sado-Masochism,” Heresies: A Feminist Publication on Art and Politics. 4:1 (Issue 12), pp. 30–34. Heresies Collective, Inc., 225 Lafayette Street, New York, NY 10012. This entire issue focuses on sexuality, and is an invaluable resource.
5. Carol, a Wind Hag (the name of a coven), suggests that many people may find it easier to begin with the trees—and work up to human beings.
6. Starhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. San Francisco: Harper and Row, 1979. (The Tree of Life is described on 44; the Salt Water Purification on pp. 59–60.)
Other resources include.
Griffin, Susan. Pornography and Silence: Culture’s Revenge Against Nature. New York: Harper and Row, 1981.
Griffin, Susan. Rape: The Power of Consciousness. San Francisco: Harper and Row, 1979.
Marcuse, Herbert. Eros and Civilization: A Philosophical Inquiry Into Freud. New York: Vintage, 1955.
Mitchell, Larry. The Faggots and Their Friends Between Revolutions. New York: Calamus Books, 1977. This is available from Calamus Books, P.O. Box 689, Cooper Station, New York, NY 10003.
Walker, Mitch, and Friends. Visionary Love: A Spirit Book of Gay Mythology and Trans-Mutational Faerie. San Francisco: Treeroots Press, 1980. This is available from Treeroots Press, 835 Folger Street, Berkeley, CA 96710.
Wittig, Monique. Les Guerrilleres. New York: Avon, 1969.
1. This vision came to me at a New Year’s Day celebration for Alegba, God of the crossroads in the Afro-Carribbean tradition which is derived from the Yoruba people. Luisah Teish, who introduced me to the tradition, has been an influence on me and an inspiration to me.
2. For more material on all aspects of ritual, including the salt-water purification, see Starhawk. The Spiral Dance: A Rebirth of the Ancient Religion of the Great Goddess. San Francisco: Harper and Row, 1979.
3. For more information on the traditional festivals of the Craft, see: Starhawk The Spiral Dance, pp. 169–184.
4. Imagine, for example, the local curate or rabbi deciding to rewrite the prayer-book because the service wasn’t holding people’s interest.
5. Made by Kimberly Breese, the banner later hung at the entrance to camp during the Diablo Canyon Nuclear Power Plant blockade.
6. When, during the heyday of the student-power movement, we complained that our high school was like a prison, we were more right than we knew.
7. Mitchell, Larry. The Faggots and Their Friends Between Revolutions. New York: Calamus Books, 1977, p. 34. This is available from Calamus Books, P.O. Box 689, Cooper Station, New York, NY 10003.
8. This chant, by Deena Metzger, can be found in the song “The Burning Times,” recorded by Charley Murphy in 1980, on an album entitled Catch the Fire. This record may be obtained from Good Fairy Productions, P.O. Box 12188, Seattle, WA 98102.
Other resources on ritual include:
Budapest, Z. The Holy Book of Women’s Mysteries, Vols. I & II. Oakland Calif.: Susan B. Anthony Coven No. 1, 1979. This is available from Susan B. Anthony Coven No. 1, P.O. Box 11363, Oakland, CA 94611.
Starhawk. The Spiral Dance.
Several articles in Spretnak, The Politics of Women’s Spirituality, are good resources:
Foglia, Gina, and Wolffberg, Dorit. “Spiritual Dimensions of Feminist Anti-Nuclear Activism,” pp. 446–462.
Podos, Batya. “Feeding the Feminist Psyche Through Ritual Theater,’ pp. 305–311.
Shaffer, Carolyn R. “Spiritual Techniques for Re-Powering Survivors of Sexual Assault,” pp. 462–469.
Todd, Judith. “On Common Ground: Native American and Feminist Spirituality—Approaches in the Struggle to Save Mother Earth,” pp. 430–445.
1. Bateson, Gregory. Mind and Nature: A Necessary Unity. New York: Bantam, 1979, p. 77.
2. We cannot understand the Witch persecutions if we view them simply as a male conspiracy against women or see them removed from the recurring patterns of persecution throughout the Middle Ages. Mary Daly’s account of the Witchhunts while in other respects excellent, manages to erase the Jews from history as tnoroughly as patriarchal historians erase women. See Daly, Mary. Gyn/Ecology: The Metaethics of Radical Feminism. Boston: Beacon Press, 1978.
3. Ruether, Rosemary. New Woman, New Earth: Sexist Ideologies and Human Liberation. New York: The Seabury Press, 1975, pp. 100–106.
4. Quoted from Kramer and Sprenger, Malleus Maleficarum, in Daly, Mary. Gyn/Ecology, p. 199
5. This account of the Witch persecutions is based on Daly, Gyn/Ecology; Ehrenreich, Barbara, and English, Deirdre. Witches, Midwives, and Nurses: A History of Women Healers. Old Westbury, N.Y.: The Feminist Press, 1973; Murray, Margaret. The God of the Witches. London: Oxford University Press, 1970; Notestein, Wallace. A History of Witchcraft in England. New York: Crowell, 1968; Ruether. New Woman, New Earth.
6. Ruether. New Woman, New Earth, p. 11.
7. Daly. Gyn/Ecology, p. 197.
8. Quoted from Henry Charles Lea in Daly. Gyn/Ecology, p. 200.
9. Daly. Gyn/Ecology, p. 200.
10. See Daly. Gyn/Ecology, p. 185; Ruether. New Woman, New Earth, pp. 104–105; Hill, Christopher. Reformation to Industrial Revolution: The Making of Modern English Society, Vol. 1: 1530–1780. New York: Pantheon, 1967, pp. 89–90
11. Ruether. New Woman, New Earth, p. 105.
12. I use the terms peasant-laboring class and monied-professional class instead of the more traditional terms working-class and bourgeoisie because during this period, before industrialization, class divisions had not yet assumed the characteristics associated with Marxist terminology.
13. Bateson, Gregory. Steps to an Ecology of Mind. New York: Ballantine, 1972, p. 338.
14. Merchant, Carolyn. The Death of Nature: Women, Ecology and the Scientific Revolution. San Francisco: Harper and Row, 1980, pp. 70–75.
15. Merchant. The Death of Nature, pp. 71–73.
16. The following discussion of feudal economy is based on: Birnie, Arthur. An Economic History of the British Isles. London: Methuen, 1953, pp. 39–59; Clark, Sir George. Early Modern Europe from about 1450 to about 1720. London: Oxford University Press, 1968; Conner, E.C.K. Common Land and Enclosure. New York: A.M. Kelley, 1966; Finberg, H.P.R., ed. The Agrarian History of England and Wales, Vol. I: Part II, A.D. 43–1042. Cambridge: Cambridge University Press, 1972; Heath, Richard. The English Peasant. London: Unwin, 1983, pp. 1–57; Merchant. The Death of Nature, pp. 43–50; White, Lynn, Jr. Medieval Technology and Social Change. New York: Oxford University Press, 1966, pp. 39–76; Zacour, Norman. An Introduction to Medieval Institutions. New York: St. Martin’s Press, 1969, pp. 35–51.
17. Conner. Common Land and Enclosure, p. 7.
18. The following discussion of rights of common is based on Conner, Common Land and Enclosure, pp. 5–7, and Birnie. An Economic History of the British Isles, pp. 47–70.
19. Rodgers, John. The English Woodland. New York: Scribner’s, 1946, pp. 17–29.
20. Hill, Christopher. Reformation to Industrial Revolution, p. 14.
21. Birnie. An Economic History of the British Isles, p. 72.
22. Merchant. The Death of Nature, p. 48.
23. Understanding the economic importance of manure might throw new light on Norman O. Brown’s discussion of Martin Luther’s identification of money, anality, the world, and the devil. Literally, if money is based on the fertility of land, money is shit. So is life. While the Protestant position could be irreverently summed up as “Life is shit—decay and death, therefore life is inherently evil,” the Pagan takes the position “Shit, death, and decay are part of life and, therefore, imbued with sacredness.” The ramifications this view might have on childhood toilet training and the subsequent formation of character are in teresting to consider. See Brown, Norman O. Life Against Death: The Psychoanalytical Meaning of History. Middletown, Conn.: Wesleyan University Press, 1959, pp. 200–304.
24. The following discussion of market factors and enclosure is based on Birnie, An Economic History of The British Isles, pp. 71–97; Conner, Common Land and Enclosure; Hill, Reformation to Industrial Revolution, pp. 45–62, 115–122; Mantoux, Paul, “The Destruction of the Peasant Village,” in Philip A. Taylor, ed., The Industrial Revolution in Britain: Triumph or Disaster? Boston: D.C. Heath, 1958, pp. 64–73; Merchant, The Death of Nature, pp. 42–68.
25. Conner. Common Land and Enclosure, p. 44.
26. Conner, pp. 137–38.
27. Mantoux. “The Destruction of the Peasant Village,” p. 65.
28. Birnie. An Economic History of the British Isles, p. 77.
29. Clark, Alice. Working Life of Women in the Seventeenth Century. New York: E.P. Dutton, 1919, pp. 42–92.
30. Clark. Working Life of Women, p. 60.
31. Clark, p. 88.
32. Clark, pp. 88–89.
33. Clark, pp. 58–92, and Hill, Christopher. Reformation to Industrial Revolution, pp. 135–143.
34. The following discussion of peasant resistance is based on Conner, p. 134; Birnie, p. 79; and Merchant, pp. 42–68.
35. Although in England torture was not allowed technically, evidence exists that it was practiced, and methods such as enforced sleeplessness produced the same results. Notestein. A History of Witchcraft in England, pp. 202–205.
36. The classic work on folk customs is Frazer, Sir James. The Golden Bough, abrid. ed. New York: New American Library, 1964.
37. Ruether. New Woman, New Earth, p. 100.
38. Illich, Ivan. Toward a History of Needs. New York: Bantam, 1977, p. 89.
39. Illich, Ivan. “Vernacular Values,” Co-Evolution Quarterly, no. 26 (1980), p. 48.
40. Illich. Toward a History of Needs, p. 88.
41. Clark. Working Life of Women, pp. 253–65.
42. Miller, Jean Baker. Toward a New Psychology of Women. Boston: Beacon Press, 1976, p. 6.
43. There are 12 pence (D) to a shilling (S). 1 S per day was a high wage for a male agricultural worker during harvest; women often earned less than a third as much. See Clark, p. 60.
44. Hill, Christopher. Change and Continuity in Seventeenth Century England. Cambridge, Mass.: Harvard University Press, 1975, p. 157.
45. Hill. Change and Continuity, p. 158.
46. Hill, p. 158.
47. Hill, p. 166.
48. Ehrenrich and English. Witches, Midwives and Nurses, p. 12
49. Rich, Adrienne. Of Woman Born: Motherhood as Experience and Institution. New York: Bantam, 1976, p. 127.
50. Daly. Gyn/Ecology, pp. 223–292; Ehrenrich and English. Witches, Midwives and Nurses; Rich. Of Woman Born, pp. 117–182
51. Notestein, pp. 23, 213.
52. Ehrenrich and English. Witches, Midwives and Nurses, p. 17.
53. Ehrenrich and English, p. 17.
54. Huston, Perdita. Third World Women Speak Out. New York: Praeger, 1979, p. 69.
55. Quoted from a speech by John Bourke at the Smithsonian Institution in 1892, in Altman, Marcia; Kubrin, David; Kwasnick, John; and Logan, Tina. “The People’s Healers: Healthcare and Class Struggle in the United States in the 19th Century.” (Unpublished ms.)
56. Altman, Kubrin, Kwasnick, and Logan. “The People’s Healers.”
57. Hill, Christopher. The World Turned Upside Down, p. 14.
58. Weber, Max. The Protestant Ethic and the Spirit of Capitalism. New York: Scribner’s, 1958.
59. Hill. The World Turned Upside Down, p. 14.
60. Hill, p. 37.
61. Hill, p. 61.
62. Hill, p. 38, quoting Aubrey.
63. Gardner, Gerald B. Witchcraft Today. Secaucus, N.J.: Citadel, 1974.
64. Hill. The World Turned Upside Down, p. 38.
65. Notestein. A History of Witchcraft in England, p. 184.
66. Notestein, p. 185.
67. Murray, Margaret A. The Witch-Cult in Western Europe. Oxford: Clarendon Press, 1921, p. 238.
68. Murray, pp. 267–68.
69. Hill. Reformation to Industrial Revolution, p. 90.
70. Hill. The World Turned Upside Down, p. 22.
71. Hill, p. 23.
72. Hill, p. 165.
73. Hill, p. 165, quoting Bauthamly.
74. Hill, p. 165.
75. For evidences of the radical tradition’s continuity, see Hill. The World Turned Upside Down, p. 89. The Witchcraft tradition has old associations in the area: “In Windsor Great Park there used to be a withered oak under which Herne the Hunter, a forest warden in the time of Henry VIII, is said to have practiced black magic, and upon which he was eventually found hanged. While the tree stood no grass would grow around it. The ghost of Herne the Hunter with horns on his head appears when any calamity threatens the royal family or the nation . . .” (See Rogers. England Woodlands, p. 31.) Herne the Hunter is an ancient name of the God in Witchcraft who was hanged upon an oak as an enactment of the sacrifice of self that allows life to continue. The God is termed The Horned God in certain of His aspects, and was also associated with sacred kingship. See Murray, Margaret. The God of the Witches. London: Oxford University Press, 1970.
76. Hill. The World Turned Upside Down, p. 90
77. Hill, p. 104.
78. Hill, p. 105.
79. Hill, p. 111.
80. Hill, p. 112.
81. Hill, p. 114.
82. Hill, p. 173.
83. Hill, p. 172.
84. Hill, p. 259.
85. Weber, Max. The Protestant Ethic, p. 166.
86. Hill. Reformation to Industrial Revolution, pp. 119–120. Hill. World Turned Upside Down, pp. 262–263.
87. Hill. Reformation to Industrial Revolution, p. 140, quoting Petty.
88. Weber. The Protestant Ethic, p. 60.
89. For an overview of occupations in which women played important roles throughout late medieval and early modern times, see Clark. The Working Lives of Women.
90. Ruether, pp. 97–98, quoting Malleus Maleficarum.
91. Ruether, p. 98.
92. For a full analytic interpretation of the implications of mothering, see Chodorow, Nancy. The Reproduction of Mothering. Berkeley, Calif.: University of California Press, 1978; Dinnerstein, Dorothy. The Mermaid and the Minotaur. New York: Harper and Row, 1976.
93. Brown. Life Against Death.
94. Rubin, Gayle. “The Traffic in Women: Notes on the ‘Political Economy’ of Sex” in Reiter, Rena, ed., Toward an Anthropology of Women. New York: Monthly Review Press, 1975, p. 162.
95. De Beauvoir, Simone. The Second Sex. New York: Bantam, 1952.
96. Evans, Arthur. Witchcraft and the Gay Counterculture. Boston: Fag Rag Books, 1978, pp. 76–77.
97. From oral tradition.
98. Kubrin, David. “Newton’s Inside Out: Magic, Class Struggle, and the Rise of Mechanism in the West” in Woolf, Harry, ed. The Analytic Spirit. Ithaca, N.Y.: Cornell University Press, 1981, p. 108.
99. For background on the new physics, see Capra, Fritjof. The Tao of Physics. New York: Bantam, 1977; Zukav, Gary. The Dancing Wu Li Masters: An Overview of the New Physics. New York: William Morrow, 1979.
100. Merchant, p. 12.
101. Kubrin. “Newton’s Inside Out,” p. 107.
102. Kubrin, pp. 110–121.
103. Kubrin, p. 120.