This renowned history of intersex in America has been comprehensively updated to reflect recent shifts in attitudes, bioethics, and medical and legal practices. In Bodies in Doubt, Elizabeth Reis traces the changing definitions, perceptions, and medical management of intersex (atypical sex development) in America from the colonial period to the present. Arguing that medical practice must be understood within its broader cultural context, Reis demonstrates how deeply physicians have been influenced by social anxieties about marriage, heterosexuality, and same-sex desire throughout American history In this second edition, Reis adds two new chapters, a new preface, and a revised introduction to assess recent dramatic shifts in attitudes, bioethics, and medical and legal practices. Human rights organizations have declared early genital surgeries a form of torture and abuse, but doctors continue to offer surgical "repair," and parents continue to seek it for their children. While many are hearing the human rights call, controversies persist, and Reis explains why best practices in this field remain fiercely contested.

What does it mean to be human? To be human is, in part, to be physically sexed and culturally gendered. Yet not all bodies are clearly male or female. "Bodies in Doubt" traces the changing definitions, perceptions, and medical management of intersex (atypical sex development) in America from the colonial period to the present day.

From the beginning, intersex bodies have been marked as "other," as monstrous, sinister, threatening, inferior, and unfortunate. Some nineteenth-century doctors viewed their intersex patients with disrespect and suspicion. Later, doctors showed more empathy for their patients' plights and tried to make correct decisions regarding their care. Yet definitions of "correct" in matters of intersex were entangled with shifting ideas and tensions about what was natural and normal, indeed about what constituted personhood or humanity.

Reis has examined hundreds of cases of "hermaphroditism" and intersex found in medical and popular literature and argues that medical practice cannot be understood outside of the broader cultural context in which it is embedded. As the history of responses to intersex bodies has shown, doctors are influenced by social concerns about marriage and heterosexuality. "Bodies in Doubt" considers how Americans have interpreted and handled ambiguous bodies, how the criteria and the authority for judging bodies changed, how both the binary gender ideal and the anxiety over uncertainty persisted, and how the process for defining the very norms of sex and gender evolved.

"Bodies in Doubt" breaks new ground in examining the historical roots of modern attitudes about intersex in the United States and will interest scholars and researchers in disability studies, social history, gender studies, and the history of medicine.

In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.

Spellbound: Women and Witchcraft in America is a collection of twelve articles that revisit crucial events in the history of witchcraft and spiritual feminism in this country. Beginning with the "witches" of colonial America, Spellbound extends its focus through the nineteenth century to explore women's involvement with alternative spiritualities, and culminates with examinations of the contemporary feminist neopagan and Goddess movements. A valuable source for those interested in women's history, women's studies, and religious history, Spellbound is also a crucial addition to the bookshelf of anyone tracing the evolution of spiritualism in America.

In her analysis of the cultural construction of gender in early America, Elizabeth Reis explores the intersection of Puritan theology, Puritan evaluations of womanhood, and the Salem witchcraft episodes. She finds in those intersections the basis for understanding why women were accused of witchcraft more often than men, why they confessed more often, and why they frequently accused other women of being witches. In negotiating their beliefs about the devil's powers, both women and men embedded womanhood in the discourse of depravity.Puritan ministers insisted that women and men were equal in the sight of God, with both sexes equally capable of cleaving to Christ or to the devil. Nevertheless, Reis explains, womanhood and evil were inextricably linked in the minds and hearts of seventeenth-century New England Puritans. Women and men feared hell equally but Puritan culture encouraged women to believe it was their vile natures that would take them there rather than the particular sins they might have committed.Following the Salem witchcraft trials, Reis argues, Puritans' understanding of sin and the devil changed. Ministers and laity conceived of a Satan who tempted sinners and presided physically over hell, rather than one who possessed souls in the living world. Women and men became increasingly confident of their redemption, although women more than men continued to imagine themselves as essentially corrupt, even after the Great Awakening.