Lisa Joy Pruitt offers a new look at women's involvement in the mission movement, with a welcome focus on the often overlooked antebellum era. Most scholars have argued that the emergence of women as a dominant force in American Protestant missions in the late nineteenth-century was an outgrowth of nascent feminist activism in the various denominations. This new contribution suggests that the feminization of the later mission movement actually stemmed in large part from images of the "degraded Oriental woman" that popular evangelical literature had been circulating since the 1790s, and that the increasing focus on and involvement of women was supported by male denominational leaders as an important strategy for reaching the world with the Christian gospel. In the late eighteenth through the early nineteenth-centuries, popular evangelical literature began circulating descriptions of women of the "Orient" designed to illustrate the need of those women for the Christian gospel. Such powerful and widely disseminated images demonstrated to young American women their relatively privileged position in society and, throughout the nineteenth-century, led many to support the cause of missions with their money and sometimes their lives. A belief in the desperate need of "Oriental" women for salvation and social uplift was largely responsible for feminizing the American Protestant foreign mission movement. "A Looking-Glass for Ladies": American Protestant Women and the Orient in the Nineteenth Century traces the creation and dissemination of images of women who lived in that part of the world known to nineteenth-century Westerners as the "Orient." It examines the emotional power of those images tocreate sympathy in American women for their "sisters" in Asia. That sympathy catalyzed many evangelical women and men to argue for vocational roles for women, both married and single, in the mission movement. The book demonstrates the ways in which assumptions about the condition and needs of "Oriental" women shaped American evangelical women's self perceptions, as well as the evangelizing strategies of the missionaries and their sending agencies.

Sarah Robbins's new book accomplishes two monumental tasks. It identifies and defines a previously unstudied genre, the domestic literacy narrative, and provides a pioneering cultural history of this genre from the early days of the United States through the turn of the twentieth century. Domestic literacy narratives often feature scenes that depict women - mostly middle-class mothers - teaching those in their care to read, write, and discuss literature, with the goal of promoting civic participation. These narratives characterize literature as a source of shared knowledge and social improvement. venues, imagined their readers as contributing to the ongoing formation of an idealized American community. At the center of the genre's history are authors such as Lydia Sigourney, Catharine Maria Sedgwick, and Frances Harper, who viewed their writing as a form of teaching for the public good. But in her wide-ranging and interdisciplinary investigation, Robbins demonstrates that a long line of women writers created domestic literacy narratives, which proved to be highly responsive to shifts in educational agendas and political issues throughout the nineteenth century and beyond. Robbins offers close readings of texts ranging from the 1790s to the 1920s. twentieth-century narratives by women missionaries that have been previously undervalued by cultural historians. She examines texts by prominent authors that have received little critical attention to date - such as Lydio Maria Child's Good Wives - and provides fresh context when discussing the well-known works of the period. For example, she reads Uncle Tom's Cabin in relation to Harriet Beecher Stowe's education and experience as a teacher. Managing Literacy, Mothering America is a groundbreaking exploration of nineteenth-century U.S. culture, viewed through the lens of a literary practice that promoted women's public influence on social issues and agendas.