October 7, 2015
As a younger woman, my vision of equality was shaped in good part by the liberal feminist concept of emancipation through independence. I recognised my privilege in being able to access to many of the civil rights made possible through the feminist movement and didn’t expect to experience any significant barriers to achieving equality with my male peers. In this context, the experience of becoming pregnant and the impact that it had on my life took me completely by surprise. From the first stages of my pregnancy I was alarmed by feelings of dependency on my partner that I had never experienced before. As my pregnancy progressed, my sense of physical vulnerability increased and my capacity to maintain my equality through independence was repeatedly challenged. Finally, when my daughter was born, her utter vulnerability shook me to the core and I realised that I could no longer operate in the world as a wholly autonomous unit. I was encumbered by this incredibly dependent little person who needed me for her very survival. My understanding of myself and of what I needed from the world shifted completely, as did my understanding of the feminist project. I could no longer relate to the ambivalence of liberal feminism to the needs, indeed rights, of dependent women (and children).
Source: Feminism and the terrifying dependency of children – TASA
“No union is more profound than marriage, for it embodies the highest ideals of love, fidelity, devotion, sacrifice, and family. … [M]arriage embodies a love that may endure even past death. … [The] hope [of the petitioners] is not to be condemned to live in loneliness, excluded from one of civilization’s oldest institutions. They ask for equal dignity in the eyes of the law.”
Equal dignity sounds good. But did you catch the other message? The one about how the alternative to marriage is being condemned to live in loneliness? That’s quite sinister. Make it part of a sweet celebration of love, though, and somehow it’s good to go. The power of love is a curious thing.
In the rush to celebrate “love” when we mean marriage, we hide the damage done by the idea that love doesn’t count unless you’re married (and if you don’t marry you’ll die miserably alone).
Don’t mix up love with marriage.
March 31, 2015
In Native Tongue, women in a patriarchal society develop a new language, with new words to express new concepts, and teach it to their daughters in order to free themselves. In our society, oppressed groups also develop new language, though … Continue reading
March 28, 2015
Instead of opening the field for actors of any race to compete for any role in a color-blind manner, there has been a significant number of parts designated as ethnic this year, making them off-limits for Caucasian actors,” complains Andreeva.
March 10, 2014
Mimi Thi Nguyen investigated the pitfalls of the intimacy that shaped the [riot grrrl] movement, pointing out that situating one’s politics within the story of self-transformation leads to neglect of structural critiques of inequality and oppression. “Working on” one’s own racism and privilege via written confessionals became a primary mode of antiracist activism for many riot grrrls, and often configured racism as one big miscommunication rather than institutional violence. As Nguyen points out, this sort of personal revolution comprised of “everyday work on the conscious self, especially through therapeutic techniques of self-examination, confession, and dialogue” is an aesthetic form very much in line with “neoliberalism and its emphases on the entrepreneurial subject.”
Pan in Jacobin
March 3, 2014
One of the strengths of Beyond the Fragments, then and now, is that it captures so much of the significance and organizational self-reflection not only of Women’s Liberation groups and activity, but of black groups and LGBTQI groups, while highlighting an understanding of the need and difficulty of bringing these “fragments” together. As Wainwright wrote in her 1979 introduction, “If workers were simply up against bosses, women up against the sexual division of labour and sexist culture, blacks against racial oppression and discrimination, with no significant connection between these forms of oppression, no state power linking and overseeing the institutions concerned, then strong independent movements would be enough.”
Power in Jacobin.