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The Power Paradox
A revolutionary and timely reconsideration of everything we know about power. Celebrated UC Berkeley psychologist Dr. Dacher Keltner argues that compassion and selflessness enable us to have the most influence over others and the result is power as a force for good in the world.
It is taken for granted that power corrupts. This is reinforced culturally by everything from Machiavelli to contemporary politics.
But how do we get power? And how does it change our behavior? So often, in spite of our best intentions, we lose our hard-won power. Enduring power comes from empathy and giving. Above all, power is given to us by other people.
This is what all-too-often we forget, and what Dr. Keltner sets straight. This is the crux of the power paradox: by fundamentally misunderstanding the behaviors that helped us to gain power in the first place we set ourselves up to fall from power.
We can't retain power because we've never understood it correctly, until now. Power isn't the capacity to act in cruel and uncaring ways; it is the ability to do good for others, expressed in daily life, and itself a good a thing.
Dr. Keltner lays out exactly--in twenty original "Power Principles"-- how to retain power, why power can be a demonstrably good thing, and the terrible consequences of letting those around us languish in powerlessness.
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My Blood Not for Sale by Muthoni Likimani
Brief Summary
Muthoni Likimani’s latest book, My Blood Not for Sale, is a blistering indictment of the scourge of human trafficking in modern times.
It evokes feelings of horror at the various manifestations of modern slavery, which essentially re-enacts the heart-wrenching ordeal that Sarah Baarman underwent in the 19th century.
The story of the Southern African woman Sarah Baartman, exported to Europe for public display, is one of the most horrendous instances of human trafficking.
The sad story typifies the perpetual victimhood of people of African descent from antiquity to modernity. Sarah Baartman, of Khoikhoi or Hottentot origin, was lured with false promises of prosperity and plucked from her ancestral home in South Africa in 1810 and shipped to England, where she was put on display in freak shows. Why? Her physical features piqued the European gaze and earned her the tag Hottentont Venus, because in the European imagination, she was very unlike the women of the civilized Western world. She was displayed on stage in a cage in shows that earned her European captors a colossal amount of money.
She was a slave. All efforts to have her released from the hands of her inhuman and inhumane captors fell flat. She would later be moved to France, where she was made an object of medical and scientific research to satiate a curious European fascination with African female sexuality.
But the Hottentot Venus remained a slave in life and death as well. Upon her death, her genitalia, skeleton and brain were put on display in a museum.
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A Tapestry of Menopause Among traditional Agīküyü Women by Wanjiru Kamal
Menopause. This is not a word we often hear in everyday conversation. Many women are almost afraid of it, and men will hardly, if ever, speak it. It is a subject that we seldom discuss. Indeed, reference to a woman as menopausal is almost viewed as insulting; derogatory even. Yet, menopause is a biological reality, and the subject should therefore not evoke negative feelings or cause discomfort during conversation. It is a conversation that should be held freely and comfortably, by both men and women.
In this book, Wanjiru Kamau explores this uncomfortable yet critical subject by examining the perceptions of menopause among the traditional Agīküyü women. In the research, she records personal testimonies and lived experiences that offer reflections on the women's developmental stages from birth, menarche, menstruation, motherhood, and menopause, and their significance. In the process, she points the reader to the need for an examination of the subject among women. This book presents menopause among the traditional Agīküyü women as both biological and cultural, explaining how families and clans treated a girl at the onset of menarche and the different cultural responsibilities that women took up after menopause.
The testimonies given by my co-researchers - as Wanjiru prefers to call the women she interviewed - women who grew up without or with minimal influence of European education and Christianity, reveal a very different understanding and perception of women's bodies, sexuality, reproduction, and menopause from that of the Westernized woman in Kenya today. For comparison, the author shares her own journey from menarche to menopause, illustrating the negative perception of the process among educated and "Christianized" societies. That Wanjiru relies on oral testimonies as part of her research methodology is critical in demonstrating the place of oral history and tradition in knowledge production and transmission. The traditional woman was educated about her body and various developmental stages right from when she was a little girl. The society ensured that cultural education and indigenous knowledge on women's sexuality, reproduction, and self-care were passed on from generation to generation as the girls passed through the different rites.
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