[ABORTION AND CHARTER FOR THE EMBRYO BETWEEN THE ANCIENT WORLD AND THE THIRD MILLENNIUM]. / DARE VOCE AI NON-NATI: ABORTO E STATUTO GIURIDICO DELL'EMBRIONE TRA TRADIZIONE IPPOCRATICA E DIRITTO CONTEMPORANEO.

In 2012 the Italian Court of Cassation recognized a young woman the right not to be born and a compensation for her Down's syndrome. Before her birth, her parents asked their gynaecologist for abortion in case he had found any patology affecting the baby. The clinical tests didn't reveal the syndrome, so, after the baby's birth, the doctor was sued for damages. A similar case had occurred in France, where the High Court affirmed that constitution is based on the right to live, not to die. A debate was opened, in which the hippocratic oath has been used to support the pro vita position. This article focuses on whether, when and why the hippocratic tradition allows abortion; when and by whom the embryo was considered to be a human being; if, according to the few sources we have, a charter for the embryo existed in ancient times.

An historical overview of the first two decades of striving towards Safe Motherhood.

The paper examines some of the progress and problems encountered during the first two decades of the Safe Motherhood Initiative. Sufficient statistics are cited to identify the immensity of the persisting problems associated with maternal death and morbidity before the study focuses on some of the endeavours designed to enable women to survive their natural function of giving birth. Varying attitudes and approaches that have characterised the initiatives launched in the past 20 years are reviewed and their changing emphases noted. The stress on treating the medical causes of maternal death in the early years have been complemented by increasing attention to social and political issues as time has elapsed. The advent of the Millennium Development Goals (MDGs) has impelled efforts to provide skilled attendance for all women during childbirth; the poor, socially disadvantaged and vulnerable being those most at risk. MDG 5, concerning maternal health, is perceived as pivotal in the context of global development. Maternal death when viewed from the human rights perspective is perceived as a social injustice rather than a health disadvantage and Safe Motherhood is currently considered increasingly as a basic human right. The study offers a synthesis of concepts and actions that are contributing to building Safe Motherhood across the globe in the 21st century. In considering the factors that inhibit the degree of safety associated with giving birth, global efforts that are tackling a persisting buffer zone are identified and continuous action urged in order to strive towards the targets set for 2015.

Pink truck ads: second-wave feminism and gendered marketing.

Second-wave feminist media had a contentious relationship with corporate advertisers. This article uses automotive advertisements to explore the role of gender, class, and race in the construction of consumer markets from the 1970s through the 1980s. It analyzes the struggle of Gloria Steinem and other liberal feminists to navigate the terrain between the women's movement and corporate advertisers. The increased economic power of women, stemming from the Equal Credit Opportunity Act as well as broader social and political shifts, facilitated their efforts. In the 1980s, automobiles continued to be marketed to women, albeit through "feminine" imagery conforming to the era's dominant trends.

Working through mass incarceration: gender and the politics of prison labor from east to west.

This article explores the politics and practices of labor in two penal institutions for women: a maximum security facility for women in Hungary and a community­based facility for women in California. Diverging from other accounts of imprisonment that tend to operate at either the individual or macroeconomic level, this article analyzes the concrete institutional relations of prison and complicates the assumption that they simply reflect the logic of the prison­industrial complex. Based on years of ethnographic work in two very different penal systems, I describe variation in how prisons institute labor within and across institutions and cultures: the Hungarian facility positioned wage labor as a right and an obligation that formed the basis of women's social relationships and ties to others, while the U.S. prison excluded wage labor from women's lives so they could get on with the work of self­improvement and personal healing. From the comparison, I reveal how prisons can both draw on and subvert broader social meanings assigned to women's work, making it difficult to view prison labor as wholly exploitative or abusive. I also argue that refusing to allow female inmates to engage in wage labor can be a more profound form of punishment than requiring it of them. By juxtaposing the discourses and practices of work in two very different penal contexts, this article offers a critical reflection on the political economy of prison labor from the ground up.

The mistress, the midwife, and the medical doctor: pregnancy and childbirth on the plantations of the antebellum American South, 1800-1860.

This article represents a step towards examining the relationship between three key figures in the antebellum American South: the plantation mistress, the slave-midwife, and the professional male physician. It elucidates how the experiences of pregnancy and childbirth, which brought women close to death, formed the basis of a deeper, positive relationship between the black and white women of the antebellum South, and assesses the ways in which the professionalization of medicine affected this reproductive bond. Evaluating such a complicated network of relationships necessitates dissecting numerous layers of social interaction, including black and white women's shared cultural experiences and solidarity as reproductive beings; the role, power, and significance of slave-midwives and other enslaved caretakers in white plantation births; the cooperation between pregnant bondswomen and plantation mistresses; and the impact that the burgeoning profession of medicine had on the procreative union between antebellum black and white women.

Imagining reproduction: the politics of reproduction, technology and the woman machine.

Scholars widely assume that the term generation, is preferable to reproduction in the context of early modern history, based on the premise that reproduction to mean procreation was not in use until the end of the eighteenth century. This shift in usage presumably corresponds to the rise of mechanistic philosophy; feminist scholarship, particularly that deriving from the hostile critique fashionable in the 1980s has claimed reproduction is associated with medical practitioners' perceptions of women as baby-producing machines. However, this interpretation, whether in the interests of gender politics or reiterated in more sympathetic histories, misrepresents the historical record.

Prophecy, patriarchy, and violence in the early modern household: the revelations of Anne Wentworth.

In 1676 the apostate Baptist prophet Anne Wentworth (1629/30-1693?) published "A True Account of Anne Wentworths Being Cruelly, Unjustly, and Unchristianly Dealt with by Some of Those People called Anabaptists," the first in a series of pamphlets that would continue to the end of the decade. Orignially a member of a London Baptist church, Wentworth left the congregation and eventually her own home after her husband used physical force to stop her writing and prophesying. Yet Wentworth persisted in her "revelations." These prophecies increasingly focused on her response to those who were trying to stop her efforts, especially within her own household. This article examines Wentworth's writings as an effort by an early modern woman, using arguments of spiritual agency, to assert ideas about proper gender roles and household responsibilities to denounce her husband and rebut those who criticized and attempted to suppress her.

"The Root is Hidden and the Material Uncertain": the challenges of prosecuting witchcraft in early modern Venice.

The rich archival records of the Holy Office of the Inquisition in Venice have yielded much information about early modern society and culture. The transcripts of witchcraft trials held before the Inquisition reveal the complexities of early modern conceptions of natural and supernatural. The tribunal found itself entirely unable to convict individuals charged with performing harmful magic, or maleficio, as different worldviews clashed in the courtroom. Physicians, exorcists, and inquisitors all had different approaches to distinguishing natural phenomena from supernatural, and without a consensus guilty verdicts could not be obtained.

The history of abortion-related acts and current issues in Japan.

In Japan abortion is categorized into two types by law; one is illegal feticide and the other is legal abortion. The present criminal law forbids feticide in principle and the life of a fetus is protected. However, abortion can be practiced under the "Eugenic Protection Act" established in 1948 (currently referred to as the "Maternal Protection Act"), and is readily available in Japan. In this paper, I have traced the historical origins of abortion law and attempted to clarify the problems related to the current laws relating to artificial abortion. As a result, the existence of contradictions between attitudes toward the life of the fetus and that of the mother, women's right to self determination, and women's rights under current legislation has been clarified.

Sorcery and publicity: the Cadière-Girard scandal of 1730-1731.

The Cadière-Girard trial of 1730-1731 is an early example of a sensational, nationally publicized French trial in which the major parties were private individuals. Cadière, a female penitent, accused Girard, her Jesuit confessor, of bewitching and raping her; Girard claimed that Cadière was guilty of slander. It was to be the last witchcraft trial in the francophone world. Another notable feature of the trial was its publicity, in which the contesting parties almost immediately became stand-ins for the Society of Jesus and for its Jansenist adversaries. This paper argues that certain anti-Jesuits, particularly Cadière's defence team and in the Parlement of Aix-en-Provence, acted to prolong the trial with the aim of creating as much bad publicity as possible for the Society of Jesus; it also shows how Jansenist publicists took advantage of the lengthy process, creating literature that "burned Girard in spirit," and with him, the Jesuits as a whole.

[The life and works of Han Shin Gwang: a midwife and nurse of Korean modern times].

Han Shin Gwang, born in an early Christian family in Korea in 1902, could get western education different from the ordinary Korean girls in that period. She participated in the 1919 Samil Independence Movement in her teens, and got nursing and midwifery education in a missionary hospital. She got a midwife license and worked as a member in an early mother-and-child health center. She organized 'Korean Nurses' Association (see text)' in 1924 and focused on public health movement as the chairwoman. She actively participated in women's movement organizations, and Gwangjoo Student's Movement. She was known to be a representative of leading working women, and wrote articles on woman's right, the needs and works of nurses and midwives. From late Japanese colonial period, she opened her own clinic and devoted herself to midwifery. After the Korean Liberation in 1945, she began political movement and went in for a senate election. During the Korean War, she founded a shelter for mothers and children in help. After the War, she reopened a midwifery clinic and devoted to the works of Korean Midwives' Association. Han Shin Gwang's life and works belong to the first generation of Korean working women in modern times. She actively participated in women's movement, nurses' and midwives professional movement, Korea liberation movement, and mother-and-child health movement for 60 years. Her life is truly exemplary as one of the first generation of working women in modern Korea, distinguished of devotion and calling.

The Life and Works of Han Shin Gwang: a Midwife and Nurse of Korean Modern Times / 의사학

Han Shin Gwang, born in an early Christian family in Korea in 1902, could get western education different from the ordinary Korean girls in that period. She participated in the 1919 Samil Independence Movement in her teens, and got nursing and midwifery education in a missionary hospital. She got a midwife license and worked as a member in an early mother-and-child health center. She organized 'Korean Nurses' Association' in 1924 and focused on public health movement as the chairwoman. She actively participated in women's movement organizations, and Gwangjoo Student's Movement. She was known to be a representative of leading working women, and wrote articles on woman's right, the needs and works of nurses and midwives. From late Japanese colonial period, she opened her own clinic and devoted herself to midwifery. After the Korean Liberation in 1945, she began political movement and went in for a senate election. During the Korean War, she founded a shelter for mothers and children in help. After the War, she reopened a midwifery clinic and devoted to the works of Korean Midwives' Association. Han Shin Gwang's life and works belong to the first generation of Korean working women in modern times. She actively participated in women's movement, nurses' and midwives professional movement, Korea liberation movement, and mother-and-child health movement for 60 years. Her life is truly exemplary as one of the first generation of working women in modern Korea, distinguished of devotion and calling.

Teresa Urrea: Mexican mystic, healer, and apocalyptic revolutionary.

This article is a study of the mystical and apocalyptic dimensions of Teresa Urrea. As explained in this article, Urrea's mystical experiences and visions are unique for their connection with a propheticapocalyptic and political worldview. This apocalyptic dimension is more than a communication of a hidden message or spiritual world; it also includes a reading of history that is catastrophic and discontinuous. The crisis and terror of history are given expression in Urrea's mystical and apocalyptic pronouncements. In particular, the chaotic and oppressive circumstances of Mexican society during the dictatorship of Porfirio Diaz was confronted and denounced in Urrea's mystical and apocalyptic ministry. This apocalyptic healer castigated those culpable or even complicit with the injustices affecting the indigenous communities of Mexico during the late nineteenth century. In the case of Urrea, the transformation and healing of Church and society was an important aspect of her spiritual, healing powers. Because Urrea possessed neither arms nor the weapon of the pen, her sole weapon became her mystical experiences and the insight and healing powers that flowed from them. People of Mexico­especially indigenous groups­began to flock to her hoping that she would bring God's presence to the troubled and chaotic circumstances of their lives. Her compassion and tenderness for the afflicted as well as the apocalyptic expectations that she stirred up among the indigenous groups of Northern Mexico were enough to get this mystical-political Mexican mestiza exiled from her homeland.

[Excerpts from gender discussion: Cato's speech against repeal of the Oppian Luxury Law (Liv. 34, 1, 2-4, 21)]. / Texte aus dem Geschlechterdiskurs: Catos Rede gegen die Aufhebung des Oppischen Luxusgesetzes (Liv. 34, 1, 2-4, 21).

For the year 195 B.C. Livy (34, 1, 2-4, 21) places a speech opposing the repeal of the Oppian luxury law in the mouth of Cato the Censor. Polar stylization of gender characterizations runs throughout his speech--this stylization and comparison with later laws, e.g., the Augustan laws on marriage, makes the question of literal authenticity irrelevant. Therefore in presenting this speech Livy brings together the concepts of social planning found in Augustan legislation and elements of gender characterization taken from discourses in the literary and philosophical circles of his time. It was already clear in the times of Livy and his readers that these elements could be arbitrarily chosen.