Feminism Is for Everybody: Passionate Politics (18 page)

Feminist movement gained momentum when it found its way into the academy. In classrooms all over the nation young minds were able to learn about feminist thinking, read the theory, and use it in their academic explorations. When I was a graduate student preparing to write a dissertation, feminist thinking allowed me to choose to write about a black woman writer who was not widely read at the time, Toni Morrison. Very little serious literary scholarship had been done on works by black women writers prior to feminist movement. When Alice Walker acquired fame, she participated in the recovery of the work of writer Zora Neale Hurston, who shortly became the most canonized black woman writer in American literature. Feminist movement created a revolution when it demanded respect for women’s academic work, recognition of that work past and present, and an end to gender biases in curriculum and pedagogy.

The institutionalization of women’s studies helped spread the word about feminism. It offered a legitimate site for conversion by providing a sustained body of open minds. Students who attended women’s studies classes were there to learn. They wanted to know more about feminist thinking. And it was in those classes that many of us awakened politically. I had come to feminist thinking by challenging male domination in our patriarchal household. But simply being the victim of an exploitative or oppressive system and even resisting it does not mean we understand why it’s in place or how to change it. My conversion to feminist politics had occurred long before I entered college, but the feminist classroom was the place where I learned feminist thinking and feminist theory. And it was in that space that I received the encouragement to think critically and write about black female experience.

Throughout the ‘70s the production of feminist thinking and theory was collaborative work in that women were constantly in dialogue about ideas, testing and reshaping our paradigms. Indeed, when black women and other women of color raised the issue of racial biases as a factor shaping feminist thought there was an initial resistance to the notion that much of what privileged class women had identified as true to female experience might be flawed, but over time feminist theory changed. Even though many white women thinkers were able to acknowledge their biases without doing the work of rethinking, this was still an important shift. By the late ‘80s most feminist scholarship reflected an awareness of race and class differences. Women scholars who were truly committed to feminist movement and feminist solidarity were eager to produce theory that would address the realities of most women.

While academic legitimation was crucial to the advancement of feminist thought, it created a new set of difficulties. Suddenly the feminist thinking that had emerged directly from theory and practice received less attention than theory that was meta-linguistic, creating exclusive jargon; it was written solely for an academic audience. It was as if a large body of feminist thinkers banded together to form an elite group writing theory that could be understood only by an “in” crowd.

Women and men outside the academic domain were no longer considered an important audience. Feminist thinking and theory were no longer tied to feminist movement. Academic politics and careerism overshadowed feminist politics. Feminist theory began to be housed in an academic ghetto with little connection to a world outside. Work was and is produced in the academy that is oftentimes visionary, but these insights rarely reach many people. As a consequence the academization of feminist thought in this manner undermines feminist movement via depoliticization. Deradicalized, it is like every other academic discipline with the only difference being the focus on gender.

Literature that helps inform masses of people, that helps individuals understand feminist thinking and feminist politics, needs to be written in a range of styles and formats. We need work that is especially geared towards youth culture. No one produces this work in academic settings. Without abandoning women’s studies programs which are already at risk at colleges and universities as conservatives seek to undo the changes created by struggles for gender justice, we need feminist studies that is community-based. Imagine a mass-based feminist movement where folks go door to door passing out literature, taking the time (as do religious groups) to explain to people what feminism is all about.

When contemporary feminist movement was at its peak, sexist biases in books for children were critiqued. Books “for free children” were written. Once we ceased being critically vigilant, the sexism began to reappear. Children’s literature is one of the most crucial sites for feminist education for critical consciousness precisely because beliefs and identities are still being formed. And more often than not narrow-minded thinking about gender continues to be the norm on the playground. Public education for children has to be a place where feminist activists continue to do the work of creating an unbiased curriculum.

Future feminist movement must necessarily think of feminist education as significant in the lives of everyone. Despite the economic gains of individual feminist women, many women who have amassed wealth or accepted the contribution of wealthy males, who are our allies in struggle, we have created no schools founded on feminist principles for girls and boys, for women and men. By failing to create a mass-based educational movement to teach everyone about feminism we allow mainstream patriarchal mass media to remain the primary place where folks learn about feminism, and most of what they learn is negative. Teaching feminist thought and theory to everyone means that we have to reach beyond the academic and even the written word. Masses of folks lack the skills to read most feminist books. Books on tape, songs, radio, and television are all ways to share feminist knowledge. And of course we need a feminist television network, which is not the same as a network for women. Galvanizing funds to create a feminist television network would help us spread feminist thinking globally. If we cannot own a network, let’s pay for time on an existing network. After years of ownership by males who were not all anti-sexist Ms. magazine is now owned by women who are all deeply committed to feminist principles. This is a step in the right direction.

If we do not work to create a mass-based movement which offers feminist education to everyone, females and males, feminist theory and practice will always be undermined by the negative information produced in most mainstream media. The citizens of this nation cannot know the positive contributions feminist movement has made to all our lives if we do not highlight these gains. Constructive feminist contributions to the well-being of our communities and society are often appropriated by the dominant culture which then projects negative representations of feminism. Most people have no understanding of the myriad ways feminism has positively changed all our lives. Sharing feminist thought and practice sustains feminist movement. Feminist knowledge is for everybody.

OUR BODIES, OURSELVES

Reproductive Rights

When contemporary feminist movement began the issues that were projected as most relevant were those that were directly linked to the experiences of highly educated white women (most of whom were materially privileged.) Since feminist movement followed in the wake of civil rights and sexual liberation it seemed appropriate at the time that issues around the female body were foregrounded. Contrary to the image the mass media presented to the world, a feminist movement starting with women burning bras at a Miss America pageant and then later images of women seeking abortions, one of the first issues which served as a catalyst for the formation of the movement was sexuality - the issue being the rights of women to choose when and with whom they would be sexual. The sexual exploitation of women’s bodies had been a common occurrence in radical movements for social justice whether socialist, civil rights,
etc.

When the so-called sexual revolution was at its peak the issue of free love (which usually meant having as much sex as one wanted with whomever one desired) brought females face to face with the issue of unwanted pregnancy. Before there could be any gender equity around the issue of free love women needed access to safe, effective contraceptives and abortions. While individual white women with class privilege often had access to both these safeguards, most women did not. Often individual women with class privilege were too ashamed of unwanted pregnancy to make use of their more direct access to responsible health care. The women of the late ‘60s and early ‘70s who clamored for abortions had seen the tragedies of illegal abortions, the misery of forced marriages as a consequence of unwanted pregnancies. Many of us were the unplanned children of talented, creative women whose lives had been changed by unplanned and unwanted pregnancies; we witnessed their bitterness, their rage, their disappointment with their lot in life. And we were clear that there could be no genuine sexual liberation for women and men without better, safer contraceptives - without the right to a safe, legal abortion.

In retrospect, it is evident that highlighting abortion rather than reproductive rights as a whole reflected the class biases of the women who were at the forefront of the movement. While the issue of abortion was and remains relevant to all women, there were other reproductive issues that were just as vital which needed attention and might have served to galvanize masses. These issues ranged from basic sex education, prenatal care, preventive health care that would help females understand how their bodies worked, to forced sterilization, unnecessary cesareans and/or hysterectomies, and the medical complications they left in their wake. Of all these issues individual white women with class privilege identified most intimately with the pain of unwanted pregnancy. And they highlighted the abortion issue. They were not by any means the only group in need of access to safe, legal abortions. As already stated, they were far more likely to have the means to acquire an abortion than poor and working-class women. In those days poor women, black women included, often sought illegal abortions. The right to have an abortion was not a white-women-only issue; it was simply not the only or even the most important reproductive concern for masses of American women.

The development of effective though not totally safe birth control pills (created by male scientists, most of whom were not anti-sexist) truly paved the way for female sexual liberation more so than abortion rights. Women like myself who were in our late teens when the pill was first widely available were spared the fear and shame of unwanted pregnancies. Responsible birth control liberated many women like myself who were pro-choice but not necessarily pro-abortion for ourselves from having to personally confront the issue. While I never had an unwanted pregnancy in the heyday of sexual liberation, many of my peers saw abortion as a better choice than conscious, vigilant use of birth control pills. And they did frequently use abortion as a means of birth control. Using the pill meant a woman was directly confronting her choice to be sexually active. Women who were more conscientious about birth control were often regarded as sexually loose by men. It was easier for some females just to let things happen sexually then take care of the “problem” later with abortions. We now know that both repeated abortions or prolonged use of birth control pills with high levels of estrogen are not risk-free. Yet women were willing to take risks to have sexual freedom - to have the right to choose.

The abortion issue captured the attention of mass media because it really challenged the fundamentalist thinking of Christianity. It directly challenged the notion that a woman’s reason for existence was to bear children. It called the nation’s attention to the female body as no other issue could have done. It was a direct challenge to the church. Later all the other reproductive issues that feminist thinkers called attention to were often ignored by mass media. The long-range medical problems from cesareans and hysterectomies were not juicy subjects for mass media; they actually called attention to a capitalist patriarchal male-dominated medical system that controlled women’s bodies and did with them anything they wanted to do. To focus on gender injustice in these arenas would have been too radical for a mass media which remains deeply conservative and for the most part anti-feminist.

No feminist activists in the late ‘60s and early ‘70s imagined that we would have to wage a battle for women’s reproductive rights in the ‘90s. Once feminist movement created the cultural revolution which made the use of relatively risk-free contraceptives acceptable and the right to have a safe, legal abortion possible women simply assumed those rights would no longer be questioned. The demise of an organized, radical feminist mass-based political movement coupled with anti-feminist backlash from an organized right-wing political front which relies on fundamentalist interpretations of religion placed abortion back on the political agenda. The right of females to choose is now called into question.

Sadly the anti-abortion platform has most viciously targeted state-funded, inexpensive, and, when need be, free abortions. As a consequence women of all races who have class privilege continue to have access to safe abortions - continue to have the right to choose - while materially disadvantaged women suffer. Masses of poor and working-class women lose access to abortion when there is no government funding available for reproductive rights health care. Women with class privilege do not feel threatened when abortions can be had only if one has lots of money because they can still have them. But masses of women do not have class power. More women than ever before are entering the ranks of the poor and indigent. Without the right to safe, inexpensive, and free abortions they lose all control over their bodies. If we return to a world where abortions are only accessible to those females with lots of money we risk the return of public policy that will aim to make abortion illegal. It’s already happening in many conservative states. Women of all classes must continue to make abortions safe, legal, and affordable.

The right of women to choose whether or not to have an abortion is only one aspect of reproductive freedom. Depending on a woman’s age and circumstance of life the aspect of reproductive rights that matters most will change. A sexually active woman in her 20s or 30s who finds birth control pills unsafe may one day face an unwanted pregnancy and the right to have a legal, safe, inexpensive abortion may be the reproductive issue that is most relevant. But when she is menopausal and doctors are urging her to have a hysterectomy that may be the most relevant reproductive rights issue.