"A magnificent inquiry into the human condition."—Publishers Weekly, starred review Thirty years ago, when Kenneth Hartman was nineteen, he murdered a homeless man in a Los Angeles park. Sentenced to life without parole, Hartman gradually evolved into a devoted husband, father, and prison reform activist. Mother California offers definite proof that there is no such thing as a life beyond redemption.

"This is a conceptually innovative book which expands the meaning of motherhood to include mothers 'without child'; it is also a compassionate political book which refuses the boundary between 'good enough' and 'bad' mothers. Mother Without Child is an engaging, witty, and provocative literary study which should fascinate anyone who is interested in mothering or in looking for new ways to talk about motherhood without erasing some women's experience or dividing mothers from each other."--Sara Ruddick, author of Maternal Thinking: Toward a Politics of Peace "Hansen positions her study in a genuinely new space . . . taboo ground, which demands not only a great deal of courage to address, but also enormous intelligence and insight. Hansen is up to this task. . . hers is a pioneer study that will have a significant impact on the ways that non-procreative motherhood is discussed and understood." --Madelon Sprengnether, author of The Spectral Mother: Freud, Feminism, and Psychoanalysis "Since the beginnings of the second wave of feminism in the 1960s, feminist scholars have been obsessed with motherhood. Mother Without Child takes us to the next stage in this fascinated and fascinating exploration. Through illuminating readings of contemporary stories of thwarted motherhood, Hansen challenges the persistent and constraining definitions of the good and even the good-enough mother. She enjoins us to listen to the moving, devastating, and often inspiring stories of mothers who survive the loss of their children and she urges us to find there not the angry voices of feminist daughters who cannot forgive their patriarchal mothers, but alternative stories of a different maternity that can lead us to alternative plots and visions of women's lives. We need this book."--Marianne Hirsch, author of The Mother/Daughter Plot: Narrative, Psychoanalysis, Feminism "A careful, committed, and freshly clarifying voice. Hansen's graceful prose and finely interwoven explorations are much needed at this time. Through readings of contemporary fiction, she enriches our vocabulary for discussing the overdetermined topic of motherhood and deepens our understanding of both its psychological and contemporary political dimensions. Mother Without Child is a book for historians and social scientists as well as literary scholars."--Laura Doyle, author of Bordering on the Body: The Racial Matrix of Modern Fiction and Culture

Fifteen-year-old Ruby Milliken leaves her best friend, her boyfriend, her aunt, and her mother's grave in Boston and reluctantly flies to Los Angeles to live with her father, a famous movie star who divorced her mother before Ruby was born.

Birthing a Mother is the first ethnography to probe the intimate experience of gestational surrogate motherhood. In this beautifully written and insightful book, Elly Teman shows how surrogates and intended mothers carefully negotiate their cooperative endeavor. Drawing on anthropological fieldwork among Jewish Israeli women, interspersed with cross-cultural perspectives of surrogacy in the global context, Teman traces the processes by which surrogates relinquish any maternal claim to the baby even as intended mothers accomplish a complicated transition to motherhood. Teman’s groundbreaking analysis reveals that as surrogates psychologically and emotionally disengage from the fetus they carry, they develop a profound and lasting bond with the intended mother.

Narrates the lives and evokes the voices of the women of all races who were involved in the Mother Lode region of California during the Gold Rush, artfully blending in their journals, songs, history, poetry, and recipes.

In the latest body of work by author and photographer Claiborne Swanson Frank, the artist set out to explore what modern motherhood means in the 21st century. Turning her lens on 70 iconic families of mothers and children from such celebrated names as Delfina Figueras, Carolina Herrera, Lauren Santo Domingo, Anne Vyalitsyna, Aerin Lauder, and Patti Hansen, Swanson Frank’s stunning portraits capture the emotional bonds and beauty that frame the primal relationship of a mother and her child. Complementing her work is a series of questions-and-answers, in which Swanson Frank delicately tasks each mother to look within themselves and express what being a mother truly means to them. Their answers, while exceedingly thoughtful and introspective, are also amusing, fascinating, and moving. Each one of these deeply intimate and stunning portraits will captivate and inspire readers as they embark on this profound journey that reminds us all of the power of motherhood and the great gift of love.

From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity-both of argument and of approach-that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.