The second-wave of feminism peaked in the 1960s and '70s and it touched on every area of the female experience—including family, sexuality, and work. The second-wave is thus defined by its search for more accurate and inclusive representations of women and of the female experience that involves an exploration of the diversity of the female identity. Adrienne Rich, a radical American feminist, is often credited with bringing the oppression of women to the forefront of literary discourse. In her essay titled “Compulsive Heterosexuality and Lesbian Existence,” Adrienne Rich coins the lesbian continuum which she defines as “a range --through each woman’s life and throughout history -- of woman identified experience” (Rich 296). This experience …show more content…
Jung terms the pursuit of making the unconscious, conscious “individuation,” and it is arguable that Calla, one of Rachel’s female coworkers, attempts to aid in Rachel’s process of individuation. If Calla is nothing else to Rachel she is a support system. When Rachel considers the negative implications of a pregnancy, she approaches Calla who assures her that “I don’t know what [is the problem you’re having], and if you don’t want to say then that’s okay. But if you want to say, then I’ll listen…you can always come [to me]” (196). Following that, when Rachel proposes the potential of her pregnancy Calla is quick to suggest moving from repressive Manawaka, and is even willing to move with Rachel if she so desired. This behaviour is representative of Adrienne Rich’s continuum because Rachel is looking for support in Calla, and Calla is providing it; this is a female-centered experience in both the setup of the exchange and the subject matter. Pregnancy is a matter of the female body, and here it is wrapped in shame by oppressive Manawaka. Rachel has come to the right place given that Calla’s newfound religious philosophy is exemplary of female predicament: “There are, it may be, so many kinds of voices in the world, and none of them is without signification. Therefore if I know the meaning of a voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me” (151). This is of course, reminiscent of the female bonding between Rachel and Calla. The term “barbarian” implies an outsider, and that is precisely the position that Rachel has been put in by repressive Manawaka. The many voices that St.Paul is referring to could be applied to the female voice, and so, following Calla’s philosophy, there is a sense that the two may “speaketh”
In Mignon Moore’s piece, the familial expectations of an understudied group of people is measured—that of African American lesbians. Prior to this research, most studies tested the ideas of middle-upper class white lesbians who found relationships with feminism in mind. What differs with this article is that it focuses
Shaw, Susan M., and Janet Lee. Women's Voices, Feminist Visions: Classic and Contemporary Readings. New York: McGraw-Hill, 2012. Print.
It is often found that the stereotypical “butch” and “femme” pairing are more visible than other lesbian relationships. However, this does not mean that they do not exist. The ever-growing popularity of the lesbian social sphere has symbolized both difficulties and effects of identifying with such a label. The label or identity itself, though distinctly separating lesbians from “normal” heterosexuals begins to exhibit pre-existing conflict experienced by gay males: “there’s always been something wrong (Aldrich, 38).” This quote implies the conditioned and ingrained belief that homosexuality’s “taboo” existence was more than just wrong, but distasteful and something that society should look down upon for being an “abnormality.” Sometimes, this social reality for lesbians made it hard for them to “come out the closet” and be visible. This experience is exemplified as “The repressed lesbian has a harder time of it, for she is less aware of her abnormality (Aldrich, 41).” Additionally, to be able to clearly and accurately identify “the lesbian is to meet the many women she is at close range; to see her against her various backgrounds, hear her sundry voices, and familiarize yourself with the diverse facades of her several lives (Aldrich, 42).” Here, the presence of the “double life” is demonstrated to further analyze the lack of privileges that the lesbian community had, including the social aspect of their
The origins and types of second-wave feminism provide a background for women’s experiences at the t...
As Third Wave feminism is currently unfolding before us, and its aims encompass a wide array of complex issues, it is often hard to describe what Third Wave feminism is. The feminist theories, mainly associated with First and Second Wave feminism attempt to describe the power imbalances that are found in society, and while doing so expose other oppressions, such as discrimination based on race or sexual orientation. As this essay attempts to place a clear definition to Third Wave feminism, feminists are concurrently trying to deconstruct old definitions and open it up for women to determine what feminism means to them. In other words, no clear definition on what is meant to be a feminist is sufficient, as the Third Wave is about equality and freedom for all citizens, regardless of sex, class, race or sexual orientation.
From the moment a woman is born, she is automatically expected many things from her. Wear a dress, have no body hair, be with a man, don’t be too loud, etc. The list of “norms” that a woman is anticipated to uphold to goes on for days. And often times, women that decide to branch out from those “norms” are viewed as less valuable or obscene. In Robyn Ochs essay, “Bisexuality, Feminism, Men and Me”, she discusses the revolutionary moment when she realizes that living up to the assumptions of what it means to be a woman systemically limits us from our true potential. As presented in the movie “Frida”, a brilliant artist is often times overshadowed by her promiscuous relationships with women and men. A woman’s life does not dwindle down to the
Hoagland, S. L. (1988). Lesbian ethics :Toward new value (1st ed.). Palo Alto, Calif.: Institute of Lesbian Studies
Throughout her book the Second Shift Arlie Hochschild examines this modern oppression of women. She closely observes dozens of families and conducts countless interviews over the portion of about 10 years starting in the early 1970s. Her research provides an in depth analysis of...
The 1950s is an era remembered for the Cold War, communism, and June Cleaver. Most historians, if asked about this period, will mention the ‘Red Scare’ and the fight to stop the pervasive reach of communism in post-war America. Feminists will immediately talk about the idea of June Cleaver and the detrimental effect this perfect housewife had on the women’s movement after the massive employment of women during the Second World War. Often forgotten and missing from the pages of history are the millions of women who were ostracized and discriminated against based upon their sexuality. These women lost federal jobs, their military careers came to a halt, and, in some cases, blacklisted from applying for civilian jobs. Lesbians in this era were ostracized by society and endured unending discrimination from the government and police. In the face of this tremendous cultural pressure these women carved their own communities and lives out on the edges of the social order. The ‘Lavender Scare’ of the 1950s bred anti-gay legislation that led to horrific discrimination against lesbians and the development of a lesbian subculture. This period is currently referred to as the ‘Red Scare’ and known for the discrimination and harsh treatment of communists; It should be known as the ‘Lavender Scare’ and known for the immense persecution faced by female homosexuals in this period of history.
By analyzing my very own personal investment in the idea that heterosexuality is normal, I have realized that I am currently and that I used to deliberately present myself in a heterosexual persona to the world at large. Personally, when I was young, I used to be uncomfortable with women who broke the social norms of heteronormativity in public. I remember feeling anxious, and believing that one day soon society would perceive me as a divergent towards the norms because I hang out with women who didn’t present a heterosexual persona. I feared unspeakable things that would happen to me once I lost my privileges of being perceived as the ‘good’ heterosexual female. The lost of my social standing in society scared me; I was already a minority,
However, the stigma of openly sexual women was not eliminated therefore marking down women's sexual freedom because of the stigma they carry in society.In conclusion, chapter by chapter hooks highlights how feminist theory repeatedly excluded non-white and working class women by ignoring white supremacy as a racial problem and by disregarding the highly psychological impact of class in their political and social status all while, in the case of black women, facing three classes of oppression in a racist, sexist and capitalist state. Throughout the book the author defines feminism, the meaning of sisterhood, what feminism is to men in addition to brushing upon power, work, violence and education. Although I found some elements of this book problematic hooks' critiques of feminist theory and the movement are well-presented, piercingly direct and remain relevant.
Multiracial Feminism: Recasting the Chronology of Second Wave Feminism introduces ideas by Becky Thompson that contradict the “traditional” teachings of the Second Wave of feminism. She points out that the version of Second Wave feminism that gets told centers around white, middle class, US based women and the central problem being focused on and rallied against is sexism. This history of the Second Wave does not take into consideration feminist movements happening in other countries. Nor does it take into consideration the feminist activism that women of color were behind, that centered not only on sexism, but also racism, and classism as central problems as well. This is where the rise of multiracial feminism is put to the foreground and a different perspective of the Second Wave is shown.
Adrienne Rich attacks heterosexuality as “a political institution which disempowers women” in her 1980 essay Compulsory Heterosexuality and Lesbian Existence (Rich 23). What most see as a traditional way of life, Rich views as a societal mandate that serves as “a beachhead of male dominance,” (Rich 28). For a woman in Virginia Woolf’s time, “the one profession that was open to her [was] marriage,” and though females entered the public sphere as the 20th century progressed, “single women…are still viewed as deviant” and somewhat ostracized (Woolf 25 and Rich 30). Compulsory heterosexuality, Rich argues, is one of many institutions that historically and currently have allowed men to maintain a dominant societal position, and this institution, although seemingly unrelated, is fundamentally parallel to American slavery, which was even more compulsory for Africans than heterosexuality is to women. These institutions are strongly linked when considered with Césaire’s Discourse on Colonialism, which examines colonialism as “relations of domination and submission which turn the colonizing man into a classroom monitor, an army sergeant, a prison guard, a slave driver, and the indigenous man into an instrument of production,” (Césaire 42). His primary concern with colonization, the method by which a relationship of colonialism is established, is not the physical presence of colonists trespassing on land that doesn’t belong to them. Rather, he deplores colonialism because the relationship between oppressor and oppressed has negative consequences for both parties. “Colonization works to decivilize the colonizer,” who is acting towards a self-serving, profit-driven goal and “not [as] a philanthropic enterprise,...
As women, those of us who identify as feminists have rebelled against the status quo and redefined what it means to be a strong and powerful woman. But at what cost do these advances come with?... ... middle of paper ... ... Retrieved April 12, 2014, from http://www.feminist.com/resources/artspeech/genwom/whatisfem.htm Bidgood, J. 2014, April 8 -.
Strong and outstanding Political and Feminist poet, Adrienne Cecile Rich, captivated her audience with her true and soft words. She is a prime example of uncovering hidden struggles for more than one community and responsible for delivering so many eye-opening pages to read. The most stable way to describe her tremendous gravitational pull would be to quote the woman herself, “Art means nothing if it simply decorates the dinner table of the power which holds it hostage”. She is a creative individual to me because of her courage with standing up for Women’s Rights for so long, and unveiling what should be in everyone’s line of view to begin with.