'Our foes are almost as many as our readers': Debating the worth of women's reading and writing – the case of chick-lit

2008 ◽  
Vol 1 (2) ◽  
pp. 217-231
Author(s):  
Joanne Knowles
1997 ◽  
Vol 25 (1) ◽  
pp. 23-37 ◽  
Author(s):  
Tamar Heller

Margaret oliphants ghost story “The Library Window” (1896) — one of the last works of its author's prolific career — is haunted by images of reading and writing. Visiting her aunt, the young narrator (never named) reads obsessively, perched in the window seat where she witnesses another scene of textuality. Some claim that a window in the college library across the street is only “fictitious panes marked on the wall” (296), yet in a series of increasingly vivid tableaux the girl sees through those panes a young man seated in a study “writing, writing always” (305). So entranced is she by this vision of scholarship, so convinced of its reality, that she is devastated to learn the window is indeed a fake and the young man a ghost who appears to her because of a curse on the female members of her family: he was killed by the brothers of another young girl — the narrator's ancestor — when they mistakenly assumed he was responding to her flirtatious overtures as she waved to him across the street.


Signs ◽  
1992 ◽  
Vol 17 (2) ◽  
pp. 455-466 ◽  
Author(s):  
Michèle Barrett

2014 ◽  
Vol 4 (1) ◽  
pp. 3-20
Author(s):  
James Kapaló

This paper explores the polyvalent and gendered nature of the relationship between the practices of reading and charming and the Mother of God in the dream narratives of Gagauz women in the Republic of Moldova. The most widespread healing text used by this Orthodox Christian minority, The Dream of the Mother of God, is paradigmatic of this relationship being the principle ‘site’ where images of and beliefs about healing and dreaming meet with women’s reading and writing practices. Women’s knowledge of reading and charming constitutes dangerous knowledge and their dream narratives of literacy and healing represent an important way in which gender and identity are performed by this group of women. I argue here that although dreams with the Mother of God and her text represent transgressions of patriarchal religious boundaries, their ability to contribute to the reimagining or renegotiation of gendered social roles for these women is limited.


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