Memorializing Motherhood: Anna Jarvis and Struggle for Control of Mother's Day Katharine Lane Antolini. West Virginia University Press, 2014.Memorializing Motherhood sets out illustrate enmeshed and interdependent ideological trends, traditions, patterns, and even misunderstandings embodied within day's historic observance, revealing holiday's cultural significance as celebration of Mother's Day's duality [holiday and cultural representation of motherhood] (3, 2). Antolini tells readers that it matters where one places apostrophe in Mother's Day, singular possessive, accentuating sentimental and private, or plural possessive (Mothers' Day), stressing the public dynamics of women's maternal identities (6). Antolini's historical narrative structurally consists of two major divisions: first, Chapters One and Two, traces first origins of Mother's Day and compares five early models to one begun and fought for by Anna Jarvis, introduced in Chapter Two; second part explores noncommercial or philanthropic rivals to Jarvis's model reinterpreted for political, economic, and social welfare agendas (8). Chapter Three treats twentieth century's encroachment of fathers in domestic roles on day; Chapters Four and Five examine how organizations Jarvis referenced as charity charlatans ironically moved her original vision of Day into modern world and actually succeeded in promoting a richer model of American (10). The narrative concludes decline of Jarvis's Mother's Day movement in 1940s (11). Antolini finds in symbolic celebration of maternal role intrinsic source of day's cultural longevity (158).As historian, Antolini engages in careful research and marshals evidence in support of her interpretation of Anna Jarvis as tenaciously protective of her founder status, diligently guarding her version of Mother's Day to point that it consumed her financially, physically, and emotionally (39, 153). Anna Jarvis founded Mother's Day in 1908, when she was fortyfour years old; her mother, Ann Reeves Jarvis, who had started Mothers' Day Work Clubs to combat social issues such as infant mortality, was inspiration for Jarvis's own model of day that would celebrate, in idolized way, mother's individual role, as day for all to become children again and show gratitude mother who had tenderly watched over them (42). Ann Reeves Jarvis was mother who had had lost nine of her thirteen children to death; Anna was her tenth child, girl with no children who had remained single all her life (16, 45). Antolini makes point that Jarvis's Mother's Day movement cannot be understood fully except in terms of her relationship to her mother, controlling individual who interfered with her surviving adult children's lives, particularly relying heavily upon Anna, eldest unmarried daughter, for companionship and restraining her ambitions fit boundaries of proper womanhood (43, 45). Antolini indulges psychological explanation of Jarvis's Mother's Day movement as an outlet for ambitions once denied to her or as form of 'pathological mourning' in order to reconcile her grief with resentment she felt toward mother while she was alive (44).Two views of motherhood exist in narrative portraiture of mother Ann and daughter Anna: first belonging to Victorian era; latter, twentieth century. Victorian maternal rhetoric recognizably emphasized kitchen, nursery, piety, purity, subservience, physical care, and moral education. From paradox of renounced power and self, mothers gained new charismatic authority and prestige exercised within home but also moving beyond domestic boundaries into benevolent and reform movements (15). In other words, Reeves [1858], Howe [1873], and Blakely [1877] offered model of social motherhood that encompassed full range of maternal role, viewing mothers as essential to cohesion of both family and community (13, 15). …