Showing 131 - 140 of 140 annotations tagged with the keyword "Domestic Violence"
This docudrama traces the life and work of Maine midwife, Martha Ballard (Kaiulani Lee), through the account of her own diary from 1785 to 1812. She and her surveyor husband, Ephraim (Ron Tough), moved from Massachusetts to the frontier of Maine during the Revolution; the rapid social changes in their new republic are felt at the domestic level. Ballard cared for many sick people, more than a thousand women in labour, and their infant children. She also becomes a witness for a woman who was raped by a judge.
A local doctor makes a brief appearance as a bungling meddler; other doctors perform an autopsy of her own deceased niece, which the midwife attends; but most often Ballard works alone. Her five surviving children leave home, and she comes to relate the experiences of her patients to those of her own life.
Her husband shares the slow decline into age surrounded by the frictions of proximity with an uncaring son and his months in debtors' prison. The recreation is interspersed with interviews and voice-over with historian and author, Laurel Ulrich. Ulrich describes her discovery and fascination with the Ballard diary, the difficulties in interpretation, and the still unanswered questions.
This first novel is written in English by a native Indian who makes her home in India. It is the tale of Esthappen (Estha for short) and his fraternal twin sister, Rahel, and their divorced mother, Ammu, who live in the south Indian state of Kerala. Ammu, a Syrian Christian, has had no choice but to return to her parental home, following her divorce from the Hindu man she had married--the father of Estha and Rahel.
The story centers on events surrounding the visit and drowning death of the twins' half-English cousin, a nine year old girl named Sophie Mol. The visit overlaps with a love affair between Ammu and the family's carpenter, Velutha, a member of the Untouchable caste--"The God of Loss / The God of Small Things." (p. 274)
Told from the children's perspective, the novel moves backward from present-day India to the fateful drowning that took place twenty-three years earlier, in 1969. The consequences of these intertwined events--the drowning and the forbidden love affair--are dire. Estha at some point thereafter stops speaking; Ammu is banished from her home, dying miserably and alone at age 31; Rahel is expelled from school, drifts, marries an American, whom she later leaves. The narrative begins and ends as Rahel returns to her family home in India and to Estha, where there is some hope that their love for each other and memories recollected from a distance will heal their deep wounds.
Showalter identifies clusters of syndromes, or mini-epidemics, which she suggests represent late-twentieth century manifestations of the entity which was called hysteria in nineteenth century western culture. Opening with the history of psychiatry's involvement in hysteria in the time of Charcot and Freud, she traces the replacement of hysteria or conversion reaction by modern hysterical analogues such as: chronic fatigue syndrome, recovered memory, Gulf War syndrome, multiple personality syndrome, satanic ritual abuse, and alien abduction.
In separate chapters she examines each of these entities--how it presents, how it fits into her theory of mass hysteria as a cultural response to the millennium, and how it is being handled by health care professionals. Showalter contends that "Redefining hysteria as a universal human response to emotional conflict is a better course than evading, denying, or projecting its realities." (p. 17)
This short dramatic monologue is in the form of a public lecture by Ivan Ivanovich Nyukhin, the "husband of a wife who keeps a music school and a boarding school for girls." Nyukhin begins by indicating that his wife has insisted that he lecture today on the harmful effects of tobacco, though he himself smokes. He invites those who are not prepared for a dry, scientific lecture to leave, but then keeps postponing the topic while he talks about how forceful and dominant his wife is.
He longs "to take off this vile old frock that I wore to my wedding thirty years ago" and assert himself. Yet, he can't; his wife is waiting in the wings. At the end of the monologue, Nyukhin begs the audience not to "tell" on him: "tell her that the lecture was... that the booby, that is me, behaved with dignity."
Summary:Su, a highly regarded journalist in a southern city, is going through a rocky menopause. In addition, her longtime partnership with her lover, Bettina, is faltering; she is having trouble writing; and she finds herself falling in love with octogenarian Mamie Carter, whose bridge club also metes vigilante justice on perpetrators of domestic violence. Into Su's hectic life appears Sister Gin, a mysterious figure who leaves notes challenging Su's work and sense of herself.
The title refers to the lineage of women who form the unusual community surrounding the central character’s life in the decades following World War II. When we first meet Antonia (Willeke Van Ammelrooy), she is an elderly Dutch woman announcing to herself that today is the day she will die, and when the film concludes, indeed, she does. However, what transpires in-between presents a rich story of birth, death, disability, love, hatred, and, above all, a tenacious sense of nurturing regeneration in spite of harsh and difficult obstacles.
Audiences are swept into a pastoral epic filled with the pathos and joy of human life. In the unfolding flashback, Antonia and her teen-aged daughter, Danielle (El Dottermans), return to her rural birth setting on the day her own mother dies, and where she will become the life force for her daughter and, eventually, for the entire village.
Two women running a large farm seems at first daunting, but we discover that Antonia is a farmer in what might be called a feminist sense: she cares for everything that grows. Not only do her crops thrive under prudent management, but so do the vulnerable, infirm and damaged figures who are brought into her garden and house for recovery.
For example, Loony Lips, an awkward Ichabod Crane of a boy, tortured as the village idiot, is rescued by Antonia to become a productive member of the farm; later, he and DeeDee, Farmer Daan’s sexually abused and mentally limited daughter, who has similarly been rescued by Antonia and Danielle, fall in love and are married. For all of their shortcomings, the couple’s shy approach to one another, and joys for the simple provenance offered by Antonia as their protector, provide an emblem of the nurturing powers in the female household. Audiences squirm with delight as they watch these discarded members of society flourish with embarrassing innocence.
We watch Danielle’s transformation from adolescence to womanhood and find nothing alarming or disconcerting about her lesbianism and her decision to become pregnant without benefit of marriage. Antonia, always acceptant of life’s realities, continues to care for Danielle’s needs by providing emotional and intellectual support in the search for an appropriate man to father the child.
Much later, Danielle’s child is raped by DeeDee’s brother, who had also been raping DeeDee, prior to her rescue from her father’s malevolent and abusive household. Justice is swift. Antonia, magnificent in her outrage, sweeps across the farm and into the village pub where the males are gathered. With rifle pointed at the rapist’s head, she orders him out of town. [Her form of justice is less brutal than that of Danielle, who, having witnessed the rape of DeeDee by the same man, thrusts a pitchfork into his groin.]
Antonia’s farm grows and expands with new life. Seasons come and go, bringing death and rebirth. Happiness and tragedy exist side by side, as exemplified by the opposing viewpoints of Antonia’s positive spirit, and the pessimistic outlook held by Antonia’s life-long friend, Crooked Finger (Mil Seghers), the melancholic, Nietzche-quoting philosopher, who finds life impossible and unbearable. Whether we are watching Antonia’s mother die, or the Catholic Mad Madonna howling at the moon when she should be loving the Protestant man separated from her by the floor in the building they share, or feeling the appreciation of Farmer Daan’s wife’s for Antonia’s strengths--strengths that she herself does not possess--we are woven in the magic of a remarkably simple and yet complex fabric.
Addie Bundren is dying in Yoknapatawpha County, Mississippi. As she dwindles, her five children, husband, a scattering of neighbors and the country doctor move about her. Each is given a chapter named for him or her, to provide evolving and unique viewpoints on Addie's life and death.
When Addie has finally breathed her last, the action begins: Anse, Addie's husband, has promised her that she would be buried in Jefferson with her own family. The nuclear family sets out in their old wagon. Floods, injuries, irrational decisions, disagreements, fire, and the full mental collapse of one of the children plague the journey. Addie is eventually buried in Jefferson, but in the process of getting her there, the reader learns the sweet and the sordid about this poverty-stricken and profoundly dysfunctional family.
Summary:A widower, Perley, marries Maureen, a woman four years younger than his daughter. Not long after they are married, Maureen, in cahoots with her brother, begins to emotionally and physically abuse her husband, taking over his land and farm. Perley feels he "deserved what was happening" and cannot fight back. Finally, he does strike out at Maureen’s brother, leaves him unconscious in the kitchen and goes to spend the night in the hayloft. There, he thinks back to his first encounters with Maureen and her brother when they were children, reflecting on the abuse and poverty that dominated their lives and that led, ultimately, to the present crisis.
A depressed housewife, Eve White (Joanne Woodward), is brought by her husband (David Wayne) to consult a psychiatrist (Lee J. Cobb) because her behavior has been strange. Although she denies it, she has purchased uncharacteristically seductive clothing and has been singing and dancing in bars.
Her surprised doctor is soon confronted with a different but equally inadequate personality, the sexy Eve Black. He recognizes the case as an example of the rare condition, multiple personality disorder, and embarks on a course of psychotherapy in search of the woman's missing memories.
Eve's unhealthy marriage disintegrates when she chooses to remain in therapy rather than move away with her violent husband. Psychotherapy helps her to the repressed memory of an instance of childhood abuse: being forced by her mother to kiss the corpse of a dead relative. A third personality, that of intelligent, insightful Jane, slowly emerges to replace the other two. Jane establishes a new life with a loving man.
Summary:A woman named Kitty calls the doctor and reports that her husband has died. "Can you come over?" she asks. At the house he finds that the husband has been shot in the head. It is evident that the wife has killed him. The doctor reflects that Kitty "held the record for most abused woman in Taylor County." He remembers how many times he has seen her badly beaten by her husband. In the end he decides to "play God." He calls the police chief and reports the death as a "clear" suicide.