Archetypal patterns endure because they give expression to perennial dilemmas submerged in the collective unconscious. Having examined more than 300 novels by both major and minor women writers over three centuries, Annis Pratt perceives in women's fiction distinctive elements of plot, characterization, image, and tone. She argues that women's fiction should be read as a mutually illuminative or interrelated field of texts reflecting feminine archetypes that are signals of a repressed tradition in conflict with patriarchal culture. Pratt suggests that the archetypal patterns in women's fiction provide a ritual expression containing the potential for the reader's personal transformation and that women's novels constitute literary variations on preliterary folk practices that are available in the realm of imagination even when they have long been absent from day-to-day life.

The impulse that prompts humans to envision themselves as heroic is as inherent to women as to men. The idealization of the hero, however, is an outgrowth of the more primary conception of the god. In Western culture the reduction and eventual denial of the feminine divine has affected cultural perception of feminine principles, particularly archetypal and autonomous patterns. This book delves first into the literary strata from which the archetypes have been culled, the stories of the Bible and the myths of the Aegean, to look at how the characterization of the goddess was revised. Employing evidence from psychology, artifacts and pictorial art, the author shapes an outline for a more authentic figure. The obscure and muted goddess-heroine of ancient literature is then given detail by the articulate voices of the archetype as she reemerges in contemporary fiction.

Kathleen Wall traces the myth through fifteen works of English, American, and Canadian literature, providing a fresh, feminist reading of these narratives. Among the works analysed are selections by Margaret Atwood, Charlotte Bronte, Thomas Hardy, and George Elliot. The resulting text reveals many facets of the realities of women's experience from the Middle Ages to the twentieth century. And ultimately, Wall shows rape to be an expression of dominance rather than lust, giving increased support to the definition suggested by feminists. Wall demonstrates that the Callisto myth is a powerful archetype which illustrates both the victimization of women and their search for independence and autonomy, an archetype that should not be ignored by modern women.

NEW YORK TIMES BESTSELLER • One million copies sold! “A deeply spiritual book [that] honors what is tough, smart and untamed in women.”—The Washington Post Book World Book club pick for Emma Watson’s Our Shared Shelf Within every woman there lives a powerful force, filled with good instincts, passionate creativity, and ageless knowing. She is the Wild Woman, who represents the instinctual nature of women. But she is an endangered species. For though the gifts of wildish nature belong to us at birth, society’s attempt to “civilize” us into rigid roles has muffled the deep, life-giving messages of our own souls. In Women Who Run with the Wolves, Dr. Clarissa Pinkola Estés unfolds rich intercultural myths, fairy tales, folk tales, and stories, many from her own traditions, in order to help women reconnect with the fierce, healthy, visionary attributes of this instinctual nature. Through the stories and commentaries in this remarkable book, we retrieve, examine, love, and understand the Wild Woman, and hold her against our deep psyches as one who is both magic and medicine. Dr. Estés has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.

Ever since women in the West first started publishing works of fiction, they have written about a heroine who must wander from one place to another as she searches for a way to live the life she wants to live, a life through which she can express her true self creatively in the world. Yet while many have written about the “heroine’s journey,” most of those authors base their models of this journey on Joseph Campbell’s model of the Heroic Quest story or on old myths and tales written down by men, not on the stories that women tell. In Jane Eyre’s Sisters: How Women Live and Write the Heroine’s Story, cultural mythologist Jody Gentian Bower looks at novels by women—and some men—as well as biographies of women that tell the story of the Aletis, the wandering heroine. She finds a similar pattern in works spanning the centuries, from Lady Mary Wroth and William Shakespeare in the 1600s to Sue Monk Kidd, Suzanne Collins, and Philip Pullman in the current century, including works by Jane Austen, the Brontë sisters, George Eliot, Elizabeth Gaskell, Charles Dickens, Kate Chopin, Virginia Woolf, Doris Lessing, J.R.R. Tolkien, and Alice Walker, to name just a few. She also discusses myths and folk tales that follow the same pattern. Dr. Bower argues that the Aletis represents an archetypal character that has to date received surprisingly little scholarly recognition despite her central role in many of the greatest works of Western fiction. Using an engaging, down-to-earth writing style, Dr. Bower outlines the stages and cast of characters of the Aletis story with many examples from the literature. She discusses how the Aletis story differs from the hero’s quest, how it has changed over the centuries as women gained more independence, and what heroines of novels and movies might be like in the future. She gives examples from the lives of real women and scatters stories that illustrate many of her points throughout the book. In the end, she concludes, authors of the Aletis story use their imagination to give us characters who serve as role models for how a woman can live a full and free life.

One of NPR's Best Books of the Year: This darkly funny and provocative novel reimagines classic fairy tale characters as modern women in a support group for trauma. In present-day New York City, five women meet in a basement support group to process their traumas. Bernice grapples with the fallout of dating a psychopathic, blue-bearded billionaire. Ruby, once devoured by a wolf, now wears him as a coat. Gretel questions her memory of being held captive in a house made of candy. Ashlee, the winner of a Bachelor-esque dating show, wonders if she really got her promised fairy tale ending. And Raina's love story will shock them all. Though the women start out wary of one another, judging each other’s stories, gradually they begin to realize that they may have more in common than they supposed . . . What really brought them here? What secrets will they reveal? And is it too late for them to rescue each other? ​Dark, edgy, and wickedly funny, this debut for readers of Carmen Maria Machado, Kristen Arnett, and Kelly Link takes our coziest, most beloved childhood stories, exposes them as anti-feminist nightmares, and transforms them into a new kind of myth for grown-up women. *Belletrist June Book Club Pick* Named a Best Book of May by TIME Magazine & Glamour One of NPR’s Best Books of the Year

2000CHOICEOutstanding Academic Title Using writers such as Harriet Wilson, Frances E. W. Harper, Pauline Hopkins, Toni Morrison, Sherley Anne Williams, and Gayl Jones, the author highlights recurring themes and the various responses of black women writers to the issues of race and gender. Time and again these writers link slavery with motherhood—their depictions of black womanhood are tied to the effects of slavery and represented through the black mother. Patton shows that both the image others have of black women as well as black women's own self image is framed and influenced by the history of slavery. This history would have us believe that female slaves were mere breeders and not mothers. However, Patton uses the mother figure as a tool to create an intriguing interdisciplinary literary analysis.

Enter the biblically historic world of Simon of Cyrene, where a world of grief, revenge, and Dennis Patrick Slattery and tender devotion awaits. There, families are torn apart, marauding soldiers enact their violent ways, and random events suddenly disrupt life. Along this journey there will be encounters with Pontius Pilate, Veronica, Mary, and the sons of Simon, Rufus and Alexander, as they seek to grasp the mystery of a compassionate Nazarene, serenely putting into practice the kingdom of God. Forced to carry the cross of Jesus, Simon of Cyrene, a little known biblical figure, reluctantly yields to his task. At the same time, Simon struggles with personal loss and a fiery desire for revenge. In Simon's story, the vulnerability of our own journeys is laid bare as we cross paths with a simple wooden cross and a redemptive twist of fate. In Simon's Crossing, this ordinary man, from Cyrene, steps boldly out of the pages of the Bible. He senses that his own life depends on the Nazarene staggering just ahead of him. Persuaded by sacrificial love, we too discover what it is like to cross over into the imaginal power of a story well-told, where salvation lies close at hand. Simon's story compels us to carry on as well.

At some point after fifty, every woman crosses a threshold into the third phase of her life. As she enters this uncharted territory -- one that is generally uncelebrated in popular culture -- she can choose to mourn what has gone before, or she can embrace the juicy-crone years. In this celebration of Act Three, Jean Shinoda Bolen, Jungian analyst and bestselling author of Goddesses in Everywoman, names the powerful new energies and potentials -- or archetypes -- that come into the psyche at this momentous time, suggesting that women getting older have profound and exciting reasons for welcoming the other side of fifty.