"Caliban and the Witch: Women, the Body, and Primitive Accumulation" is a book written by the Marxist feminist scholar Silvia Federici. Published in 2004, this book explores the historical and contemporary oppression of women through the lens of capitalist development. Federici argues that the transition from feudalism to capitalism involved the dispossession of women from their means of subsistence and their oppression as reproductive laborers. This process, known as primitive accumulation, was characterized by the enclosure of common lands and the destruction of communal forms of life. Women, who were primarily responsible for reproduction, became central targets of control and subjugation by the emerging capitalist system. By focusing on the persecution and demonization of women as witches during the early modern period, Federici links the witch trials to the establishment of capitalist social relations.
By focusing on the persecution and demonization of women as witches during the early modern period, Federici links the witch trials to the establishment of capitalist social relations. She argues that the witch hunts were not merely religious or superstitious phenomena, but rather served as a way to discipline and terrorize women, ensuring their compliance with the emerging capitalist order. The persecution of witches not only repressed women's power and autonomy, but also facilitated the appropriation of women's knowledge and labor by the capitalist class.
Is Ash Wednesday a Pagan Holiday?
Many Christians are starting to question these “religious” holidays that they are having to pay for, which is the normal origin of their questioning. “Why am I paying for this holiday?” “Where did this holiday come from?” Sounds cynical, I’m sure, but that seems to be the order in which these, so called, Christians question whether something is actually biblical or not. Well, I am sorry to inform you but Mardi Gras, Ash Wednesday, Lent AND Easter are all satan worship. I’m sure some of you just spit out your coffee, but sadly it is true. Read to the end of this article and you’ll find the real origin of these. Also, if you’re at all NOT convinced, you have nothing more than to open your own bible and read.
People are going to churches all over the land and getting ashes placed on their foreheads and have no idea what it means, nor where it came from. Nowhere in the Bible does it say any Rabbi or priest put an ash cross on someone’s forehead. Go look it up. It is satanic in origin, as is Lent and Easter. Some people might mistake the message of Christianity in general with the Lent observance of “giving up something” with repentance. The two are not the same. And, if you’re a Christian only during Lent, then what does that say about you? Let’s get to the proof, shall we?
Pagan Origin
The forty days’ abstinence of Lent was directly borrowed from the worshippers of the Babylonian goddess. Such a Lent of forty days, “in the spring of the year,” is still observed by the Yezidis or Pagan Devil-worshippers of Koordistan, who have inherited it from their early masters, the Babylonians. Such a Lent of forty days was held in spring by the Pagan Mexicans, for thus we read in Humboldt, where he gives account of Mexican observances: “Three days after the vernal equinox…began a solemn fast of forty days in honour of the sun.” Such a Lent of forty days was observed in Egypt, as may be seen on consulting Wilkinson’s Egyptians. This Egyptian Lent of forty days, we are informed by Landseer, in his Sabean Researches, was held expressly in commemoration of Adonis or Osiris, the great mediatorial god. At the same time, the rape of Proserpine seems to have been commemorated, and in a similar manner; for Julius Firmicus informs us that, for “forty nights” the “wailing for Proserpine” continued; and from Arnobius we learn that the fast which the Pagans observed, called “Castus” or the “sacred” fast, was, by the Christians in his time, believed to have been primarily in imitation of the long fast of Ceres, when for many days she determinedly refused to eat on account of her “excess of sorrow,” that is, on account of the loss of her daughter Proserpine, when carried away by Pluto…
Among the Pagans this Lent seems to have been an indispensable preliminary to the great annual festival in commemoration of the death and resurrection of Tammuz, which was celebrated by alternate weeping and rejoicing, and which, in many countries, was considerably later than the Christian festival, being observed in Palestine and Assyria in June, therefore called the “month of Tammuz”; in Egypt, about the middle of May, and in Britain, some time in April. To conciliate the Pagans to nominal Christianity, Rome, pursuing its usual policy, took measures to get the Christian and Pagan festivals amalgamated, and, by a complicated but skilful adjustment of the calendar, it was found no difficult matter, in general, to get Paganism and Christianity–now far sunk in idolatry–in this as in so many other things, to shake hands…
Let any one only read the atrocities that were commemorated during the “sacred fast” or Pagan Lent, as described by Arnobius and Clemens Alexandrinus, and surely he must blush for the Christianity of those who, with the full knowledge of all these abominations, “went down to Egypt for help” to stir up the languid devotion of the degenerate Church, and who could find no more excellent way to “revive” it, than by borrowing from so polluted a source; the absurdities and abominations connected with which the early Christian writers had held up to scorn. That Christians should ever think of introducing the Pagan abstinence of Lent was a sign of evil; it showed how low they had sunk, and it was also a cause of evil; it inevitably led to deeper degradation. Originally, even in Rome, Lent, with the preceding revelries of the Carnival, was entirely unknown; and even when fasting before the Christian Pasch was held to be necessary, it was by slow steps that, in this respect, it came to conform with the ritual of Paganism. What may have been the period of fasting in the Roman Church before sitting of the Nicene Council does not very clearly appear, but for a considerable period after that Council, we have distinct evidence that it did not exceed three weeks (Hislop A. Two Babylons. pp. 104-106).
“He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.” (Ezekiel 8:13-14)
Federici also explores the ways in which women's bodies and sexuality were controlled under capitalism. She argues that the construction of women as property, as objects to be owned and controlled, is intrinsic to the capitalist system. The control over women's reproductive capacities – through forced sterilization, contraception, and the regulation of sexuality – is seen as a crucial mechanism for sustaining capitalist accumulation. This book challenges traditional Marxist analyses of capitalism, which often fail to adequately address the gendered dimensions of exploitation and oppression. Federici emphasizes the importance of recognizing women's struggles against capitalism as central to the broader struggle for liberation and social transformation. Overall, "Caliban and the Witch" offers a powerful critique of capitalism and patriarchy, shedding light on the historical and ongoing marginalization of women. Through her analysis, Federici presents a compelling argument for the necessity of feminist resistance and the need to confront the intersecting systems of oppression that continue to shape our society..
Reviews for "Challenging Dominant Narratives in Caliban and the Witch"
1. John - 2/5 - "Frederici Caliban and the Witch" was a disappointing read for me. While the book offers an interesting perspective on the witch-hunting era and draws parallels to capitalism, I found the writing style to be overly dense and difficult to follow. The author's excessive use of academic jargon made it feel like I was reading a research paper rather than a book intended for a general audience. Additionally, the constant repetition of certain ideas became tedious and monotonous. Overall, I believe this book would appeal more to individuals with a specific interest in feminist theory and history, rather than the casual reader.
2. Sarah - 2/5 - I had high hopes for "Frederici Caliban and the Witch," but unfortunately, it didn't live up to my expectations. While the book touches upon important themes like patriarchy and capitalism, I found the author's arguments to be lacking in depth and clarity. It often felt like she was jumping from one idea to another without providing sufficient evidence or analysis. Additionally, the heavy reliance on historical references and theoretical concepts made it a challenging read for someone without prior knowledge in those areas. Overall, I found the book to be overly complex and inaccessible, and I struggled to engage with the author's arguments.
3. Mark - 3/5 - "Frederici Caliban and the Witch" presents an intriguing exploration of the intersection of witch-hunting and capitalism. However, I felt that the book could have been more concise in conveying its message. The author's repetitive nature and constant reiteration of certain points made the reading experience feel tedious and unnecessarily prolonged. While the content of the book is thought-provoking, I believe it could have been condensed into a more accessible format for a wider range of readers. Despite its flaws, I appreciate the unique perspective offered by the author and the in-depth research conducted to support her arguments.
4. Emily - 2.5/5 - I found "Frederici Caliban and the Witch" to be a challenging read that required immense concentration to fully grasp the author's arguments. While the book raises important questions about the historical oppression of women and draws connections to capitalism, I felt that the writing style was overly intricate and filled with unnecessary jargon. The author's repetitive nature made it difficult to maintain interest throughout the book, and I often found myself losing track of the main points being made. While the overall message is significant, I believe it could have been presented in a more accessible manner for a broader audience.