From Panthers to Promise Keepers draws on intimate observations of the men and networks who were involved in what some have called Othe menOs movementO and tells us why these networks mattered. Focusing on the decades between 1950 and 2000, it argues that while public, structural change is necessary for gender equality, getting men involved in efforts at social justice may well depend on their making changes with respect to feelings and with respect to their unconscious fears and anxieties as well.

Written for a general audience, From Panthers to Promise Keepers draws on years of readings about, interviews with, and intimate observations of the men and networks who were involved in what some have called 'the men's movement.' Focusing on the decades between 1950 and 2000 in the U.S., From Panthers to Promise Keepers places networks of gay men and of black men (and women) at the center of its investigations, exploring some of the unexpected ways in which these seemingly marginal networks were precursors to, rather than mere followers of, the white and heterosexual men's groups that followed and that became the objects of media attention. This study also demonstrates that networks with radically different positions on important social issues nonetheless shared two related activities—criticizing individualist, self-making values and attempting, through surprisingly similar ritual practices, to construct ideals of masculinity that were more expressive of vulnerability, tenderness, and care. Men's politically varied efforts to refashion masculine ideals during the last 50 years have contributed to a different global climate with respect to masculinities. Near the end of the 1990s, agencies such as UNESCO helped the reform of masculine ideals become more widely seen as a necessary component of movements for social justice and a 'culture of peace.' Current efforts to revive a more aggressive and force-based masculine ideal, a 'masculinity for a culture of war,' are one of many testaments to the cultural resonance of what has been called 'the men's movement.'

Reveals how Christian colorblindness expanded white evangelicalism and excluded Black evangelicals In the decades after the civil rights movement, white Americans turned to an ideology of colorblindness. Personal kindness, not systemic reform, seemed to be the way to solve racial problems. In those same decades, a religious movement known as evangelicalism captured the nation’s attention and became a powerful political force. In The Myth of Colorblind Christians, Jesse Curtis shows how white evangelicals’ efforts to grow their own institutions created an evangelical form of whiteness, infusing the politics of colorblindness with sacred fervor. Curtis argues that white evangelicals deployed a Christian brand of colorblindness to protect new investments in whiteness. While black evangelicals used the rhetoric of Christian unity to challenge racism, white evangelicals repurposed this language to silence their black counterparts and retain power, arguing that all were equal in Christ and that Christians should not talk about race. As white evangelicals portrayed movements for racial justice as threats to Christian unity and presented their own racial commitments as fidelity to the gospel, they made Christian colorblindness into a key pillar of America’s religio-racial hierarchy. In the process, they anchored their own identities and shaped the very meaning of whiteness in American society. At once compelling and timely, The Myth of Colorblind Christians exposes how white evangelical communities avoided antiracist action and continue to thrive today.

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Marriage is often described as a melding of two people into one. But what—or who—must be lost, fragmented, or buried in that process? We have inherited a model of marriage so flawed, Frances E. Dolan contends, that its logical consequence is conflict. Dolan ranges over sixteenth- and seventeenth-century Puritan advice literature, sensational accounts of "true crime," and late twentieth-century marriage manuals and films about battered women who kill their abusers. She reads the inevitable Taming of the Shrew against William Byrd's diary of life on his Virginia plantation, Noel Coward's Private Lives, and Barbara Ehrenreich's assessment in Nickel and Dimed of the relationship between marriage and housework. She traces the connections between Phillippa Gregory's best-selling novel The Other Boleyn Girl and documents about Anne Boleyn's fatal marriage and her daughter Elizabeth I's much-debated virginity. By contrasting depictions of marriage in the sixteenth and seventeenth centuries and our own time, she shows that the early modern apprehension of marriage as an economy of scarcity continues to haunt the present in the form of a conceptual structure that can accommodate only one fully developed person. When two fractious individuals assert their conflicting wills, resolution can be achieved only when one spouse absorbs, subordinates, or eliminates the other. In an era when marriage remains hotly contested, this book draws our attention to one of the histories that bears on the present, a history in which marriage promises both intimate connection and fierce conflict, both companionship and competition.