Juggling Contradictions: Feminism, the Individual and What’s Left Document <?xml version="1.0" encoding="UTF-8"?> <?xml-model href="http://www.tei-c.org/release/xml/tei/custom/schema/relaxng/tei_all.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?> <?xml-model href="http://www.tei-c.org/release/xml/tei/custom/schema/relaxng/tei_all.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?> <TEI xmlns="http://www.tei-c.org/ns/1.0"> <teiHeader xmlns="http://www.tei-c.org/ns/1.0"> <fileDesc> <titleStmt> <title>Juggling Contradictions: Feminism, the Individual and What's Left</title> <author>Joan Braderman</author> <respStmt> <persName>Haley Beardsley</persName> <resp>Editor, encoder</resp> </respStmt> <respStmt> <persName>Erica Delsandro</persName> <resp>Investigator, editor</resp> </respStmt> <respStmt> <persName>Margaret Hunter</persName> <resp>Editor</resp> </respStmt> <respStmt> <persName>Diane Jakacki</persName> <resp>Invesigator, encoder</resp> </respStmt> <respStmt> <persName>Sophie McQuaide</persName> <resp>Editor</resp> </respStmt> <respStmt> <persName>Olivia Martin</persName> <resp>Editor, encoder</resp> </respStmt> <respStmt> <persName>Bri Perea</persName> <resp>Editor</resp> </respStmt> <respStmt> <persName>Roger Rothman</persName> <resp>Investigator, editor</resp> </respStmt> <respStmt> <persName>Kaitlyn Segreti</persName> <resp>Editor</resp> </respStmt> <respStmt> <persName>Maggie Smith</persName> <resp>Editor</resp> </respStmt> <respStmt> <persName>Maya Wadhwa</persName> <resp>Editor</resp> </respStmt> <funder>Bucknell University Humanities Center</funder> <funder>Bucknell University Office of Undergraduate Research</funder> <funder>The Mellon Foundation</funder> <funder>National Endowment for the Humanities</funder> </titleStmt> <publicationStmt> <distributor> <name>Bucknell University</name> <address> <street>One Dent Drive</street> <settlement>Lewisburg</settlement> <region>Pennsylvania</region> <postCode>17837</postCode> </address> </distributor> <availability> <licence>Bucknell Heresies Project: Creative Commons Attribution-NonCommercial 4.0 International (CC BY-NC 4.0)</licence> <licence>Heresies journal: © Heresies Collective</licence> </availability> </publicationStmt> <sourceDesc> <biblStruct> <analytic> <title level="a">Juggling Contradictions: Feminism, the Individual and What's Left</title> <author> <surname>Braderman</surname> <forename>Joan</forename> </author> <date when="1977-01">January 1977</date> <textLang xml:lang="eng"/> </analytic> <monogr> <title level="j">Heresies #1: Feminism, Art and Politics</title> <imprint> <publisher ref="https://www.wikidata.org/wiki/Q20857976">The Heresies Collective</publisher> <pubPlace> <address> <name>Heresies</name> <postBox>P.O. 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Jakacki" }, "oa:motivatedBy": "oa:describing", "oa:hasTarget": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316122204992#Target", "@type": "oa:SpecificResource", "oa:hasSource": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml", "@type": "dctypes:Text", "dc:format": "text/xml" }, "oa:renderedVia": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "2.3.1" }, "oa:hasSelector": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316122204992#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/p[14]/note[2]" } }, "oa:hasBody": { "@type": "cwrc:NoteScholarly", "dc:format": "text/plain", "rdf:value": "Ibid., p. 51" }, "as:generator": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": 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"oa:hasSelector": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316122321374#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/p[15]/note" } }, "oa:hasBody": { "@type": "cwrc:NoteScholarly", "dc:format": "text/plain", "rdf:value": "Schneir,\n Miriam, ed., Feminism: The Essential Historical\n Writings, Vintage Books (New York, 1972), p. xviii." }, "as:generator": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "2.3.1" } }]]> </rdf:Description> <rdf:Description rdf:datatype="http://www.w3.org/TR/json-ld/"> <![CDATA[{ "@context": { "dcterms:created": { "@type": "xsd:dateTime", "@id": "dcterms:created" }, "dcterms:issued": { "@type": "xsd:dateTime", "@id": "dcterms:issued" }, "oa:motivatedBy": { "@type": "oa:Motivation" }, "@language": "en", "rdf": 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}, "oa:renderedVia": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "2.3.1" }, "oa:hasSelector": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316123123949#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/p[22]/note" } }, "oa:hasBody": { "@type": "cwrc:NoteScholarly", "dc:format": "text/plain", "rdf:value": "Guettel,\n Charnie, Marxism and Feminism, Women's Educational Press (Ontario, Canada, 1974), p. 2." }, "as:generator": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "2.3.1" } }]]> </rdf:Description> <rdf:Description rdf:datatype="http://www.w3.org/TR/json-ld/"> <![CDATA[{ "@context": { "dcterms:created": { "@type": "xsd:dateTime", "@id": "dcterms:created" }, "dcterms:issued": { 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"dcterms:modified": "2023-03-16T16:33:17.325Z", "dcterms:creator": { "@id": "https://github.com/djakacki", "@type": [ "cwrc:NaturalPerson", "schema:Person" ], "cwrc:hasName": "Diane Jakacki" }, "oa:motivatedBy": "oa:identifying", "oa:hasTarget": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?title_annotation_20230316123317325#Target", "@type": "oa:SpecificResource", "oa:hasSource": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml", "@type": "dctypes:Text", "dc:format": "text/xml" }, "oa:renderedVia": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "2.3.1" }, "oa:hasSelector": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?title_annotation_20230316123317325#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/p[25]/title" } }, "oa:hasBody": { "@type": 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"http://www.w3.org/ns/oa#", "schema": "http://schema.org/", "xsd": "http://www.w3.org/2001/XMLSchema#", "fabio": "https://purl.org/spar/fabio#", "bf": "http://www.openlinksw.com/schemas/bif#", "cito": "https://sparontologies.github.io/cito/current/cito.html#", "org": "http://www.w3.org/ns/org#" }, "id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316123459266", "type": "oa:Annotation", "dcterms:created": "2023-03-16T16:34:59.266Z", "dcterms:creator": { "@id": "https://github.com/djakacki", "@type": [ "cwrc:NaturalPerson", "schema:Person" ], "cwrc:hasName": "Diane Jakacki" }, "oa:motivatedBy": "oa:describing", "oa:hasTarget": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316123459266#Target", "@type": "oa:SpecificResource", "oa:hasSource": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml", "@type": "dctypes:Text", "dc:format": "text/xml" }, "oa:renderedVia": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "2.3.1" }, "oa:hasSelector": { "@id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316123459266#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/p[28]/note" } }, "oa:hasBody": { "@type": "cwrc:NoteScholarly", "dc:format": "text/plain", "rdf:value": "I and others have written elsewhere about the history of women\n directors. See my article in Artforum (Sept.\n 1972) and Sharon\n Smith's Women Who Make Movies,\n Hopkinson and Black (New York, 1975)." }, "as:generator": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "2.3.1" } }]]> </rdf:Description> <rdf:Description rdf:datatype="http://www.w3.org/TR/json-ld/"> <![CDATA[{ "@context": { "dcterms:created": { "@type": "xsd:dateTime", "@id": "dcterms:created" }, "dcterms:issued": { "@type": "xsd:dateTime", "@id": "dcterms:issued" }, "oa:motivatedBy": { "@type": "oa:Motivation" }, "@language": "en", "rdf": "http://www.w3.org/1999/02/22-rdf-syntax-ns#", "rdfs": "http://www.w3.org/2000/01/rdf-schema#", "as": "http://www.w3.org/ns/activitystreams#", "cwrc": "http://sparql.cwrc.ca/ontologies/cwrc#", "dc": "http://purl.org/dc/elements/1.1/", "dcterms": "http://purl.org/dc/terms/", "foaf": "http://xmlns.com/foaf/0.1/", "geo": 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"@type": "xsd:dateTime", "@id": "dcterms:created" }, "dcterms:issued": { "@type": "xsd:dateTime", "@id": "dcterms:issued" }, "oa:motivatedBy": { "@type": "oa:Motivation" }, "@language": "en", "rdf": "http://www.w3.org/1999/02/22-rdf-syntax-ns#", "rdfs": "http://www.w3.org/2000/01/rdf-schema#", "as": "http://www.w3.org/ns/activitystreams#", "cwrc": "http://sparql.cwrc.ca/ontologies/cwrc#", "dc": "http://purl.org/dc/elements/1.1/", "dcterms": "http://purl.org/dc/terms/", "foaf": "http://xmlns.com/foaf/0.1/", "geo": "http://www.geonames.org/ontology#", "oa": "http://www.w3.org/ns/oa#", "schema": "http://schema.org/", "xsd": "http://www.w3.org/2001/XMLSchema#", "fabio": "https://purl.org/spar/fabio#", "bf": "http://www.openlinksw.com/schemas/bif#", "cito": "https://sparontologies.github.io/cito/current/cito.html#", "org": "http://www.w3.org/ns/org#" }, "id": "https://raw.githubusercontent.com/djakacki/heresies/main/issue01/texts/braderman.xml?note_annotation_20230316123738542", "type": 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"@type": "cwrc:NoteScholarly", "dc:format": "text/plain", "rdf:value": "In Film Culture\n Reader, ed., P. Adams Sitney,\n Praeger (New York, 1970)." }, "as:generator": { "@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "2.3.1" } }]]> </rdf:Description> </rdf:RDF></xenoData></teiHeader> <text> <body> <div><pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_090.jpg"/> <head><title level="a">Juggling Contradictions: Feminism, the Individual and What's Left</title></head> <byline><persName>Joan Braderman</persName></byline></div> <div><p>In this essay, I would like to suggest where feminism can lead us and what myths must finally be left behind to get there. The nature of these myths—the myths of equality, individualism and democratic liberalism—which underwrite our humanist heritage, account for the weakest elements of feminist ideology. The recognition that feminism is an ideology, like <persName key="Karl Marx" ref="http://www.wikidata.org/entity/Q9061" type="real">Marx</persName>'s recognition that humanism is an ideology (i.e., not a discourse whose "truth" was inseparable from the world it described) is a necessary step in re-examining what feminism is and what it can do. </p> <p> I will use as a conceit the form of "the contradiction"—that underlying, dynamic mechanism of history—in a way that is sometimes more metaphorical than concrete. I take the liberty of using this model rhetorically at times to begin to establish a series of interrelationships between ideologies and their culture. I use it to suggest the many ways the several spheres of interest to Heresies readers—art, feminism and their political context—are subject to a set of analogous and mutually reinforcing ideological myths. Most feminists and artists alike are still held captive by the power of these seductive belief systems, although they threaten the coherence of our arguments, threaten our interests and threaten the very survival of the ideal of freedom.</p> <p> A confrontation between the facts and fictions which surround us becomes inevitable within an escalating spiral of contradictions. The first group to experience directly the essen- tial contradictions of the society we live in is, of course, the lowest class: the unemployed, the poorest, least skilled, most exploited working people. Next, the marginal groups, in North America: people of color, immigrants, the elderly, etc. Artists are marginal too. They feel the economic squeeze in recessions, may even become politicized as a result. And across all these groups are women. As groups, then, women and artists have a low priority in the hierarchy of capital.</p> <p> To give up the humanist myths, those most cherished ideals of our own class, the bourgeoisie, which were forged when it was the revolutionary class, is difficult indeed. But give them up we must, for in the face of heightening contradictions–economic, biological, ideological—we have no choice. </p> <p>By 1976, the women's movement seems to have nearly as many political lines as there are women in it. This partly healthy, partly disturbing fact reflects with painful clarity both the strengths and implicit weaknesses of the feminist critique of society. What is feminist practice? What is it to be a feminist in 1976? Is it to be an individual woman "making it" in a man's world? Is it to recognize woman's historical oppression and, released from individual frustration and guilt, to take on collective responsibility? What is the nature of such a responsibility? Is it restricted to oneself? To oneself and the women one sees every week? Is this a responsibility to oneself, to women, to men, to history? In short, is feminism, as an ideology, fundamentally dangerous to the sexism it despises? If so, how?</p> <p> To many women, enmeshed in the growing contradictions of late capitalist society, feminism, by 1976, has proven as much a trap as a liberation. What seemed to so many of us as little as five years ago a potentially revolutionary force now appears to be virtually co-opted. The great capitalist commodity machine has produced a whole new catalogue of cultural commodities: the feminist writer, artist, poet; the teminist academic, professional, journalist, TV persona; the feminist token with that "feminist mystique." She is for sale in the cultural marketplace. She is tough, durable, tireless. She is "sexually liberated" (a great lay). She works harder than a man. She has to. She is still a woman in a world that calls people "mankind." That is, "equality" for women still equals inequality for women. This is a contradiction.</p> <p> What kind of contradiction? It is a contradiction between the ideology of bourgeois feminism and economic and biological fact. The economic facts of life for the great majority of women remain the same: unpaid domestic labor, ill-paid labor in the work force. Biological fact (which is gender difference along with its cultural baggage) proposes a contradiction, even for those of us who are female tokens of one sort or another, who are members of the bourgeoisie.</p> <p> Our psychosexual behavior, like our economic roles, is wholly determined by an inherited system of power relations, not only in the public sector, but at deeper levels, in the formation—within the family—of the psyche itself. Hence, as <persName key="Juliet Mitchell" ref="http://www.wikidata.org/entity/Q453560">Juliet Mitchell</persName> so carefully <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_091.jpg"/> describes, <note type="scholarNote"><persName key="Juliet Mitchell" ref="http://www.wikidata.org/entity/Q453560">Mitchell, Juliet</persName>, "<title>Women and Equality</title>," in <orgName key="Partisan Review" ref="http://www.wikidata.org/entity/Q1930723">Partisan Review</orgName> (Summer, 1975)</note> it is the concept of equality which is invalid within our system. The abstract ideal of equality, she demonstrates, provides the philosophical basis for our laws. Our legal system, at its best, functions as if each of its individual constituents were equal. If some people have only their labor to sell, and this labor produces more value than it returns to the laborer an unequal exchange has taken place. The laborer, then, and the owner of the means to produce that "surplus value" are not equal. If some people are denied, by virtue of their color, access even to the skills of labor, to whom are they equal? If half of all people have babies and half do not, are they all "equal"? Logical incompatabilities arise: what is different is not the same, and gender (among other things) means difference.</p> <p> Radical feminism has tried to take on this contradiction indeed proclaimed it the essential contradiction in our form of social organization. Between biology and destiny, it proposes, stands consciousness. Woman's oppression vertically crosses class lines, crosses race lines; women, armed with "consciousness" would speak to each other across a history of divisions and change the world. Women's groups would not only clarify the areas of shared experience which foster that consciousness, but would serve as support communities. With sisterhood for strength, women would hit male supremacy where it lived: at home. Yet what, after all, has changed? The quality of life for a few privileged women—a small step. Was all that fervor, sisterhood and revolutionary idealism that was meant to reinvent the terms for a mass movement so easily engorged, packaged and recycled?</p> <p> For radical feminism too has been partially co-opted. Since it had already dropped out of the broader (sexist) political arena, it provided support systems for women, but toward an uncertain end. Seeing few alternatives and tantalized by a taste of power women often used that strength to re-enter the dominant culture to become as competitive, as "good" as men. Has the women's movement had so little concrete impact on most women's lives?</p> <p> Certainly the patriarchy was sufficiently threatened to let the feminist token into the limelight. (Why co-opt without advertising the co-opted product?) But she did not make it into the statistics. The economic facts so far as most women are concerned remain unchanged: unpaid domestic labor; ill-paid labor in the work force. The wage differential between men and women in fact is now greater than it was ten years ago. Even the hard-won victory of abortion (for a price), even the possibility of "equal rights" before the very laws which uphold a system of inequality, are a slap in the face to an ideology which aimed to alter the very "nature“ of human relationships. This too is a contradiction. </p> <p>What kind of contradiction? It is a contradiction between an ideology and a system; an ideology which has placed its profoundly humanist hope in individual consciousness as somehow separable from the structures in which that consciousness is created. Demystifying the contradictory elements of traditional feminism itself, then, is part of our task. In capitalist society, the process through which human labor is translated into commodity, then capital, is a process necessarily affecting not only the production of tractors and bombs but the production of ideology. This process puts intellectual labor like esthetic labor, like factory labor like reproductive labor in the service of a system which generates a surplus of wealth for the few and subsistence for the many. This contradiction—between the forces of production (labor) and the property relations of production (ownership) is the contradiction which <persName key="Marxism" ref="http://dbpedia.org/resource/Marxism" type="real"><orgName key="Marxist" ref="http://www.wikidata.org/entity/Q12716775">Marxists</orgName></persName> claim moves history, because it produces class struggle: the power of masses of people to labor becomes the power to revolt.</p> <p> This contradiction has moved history. But, feminists ask, has it altered the basic relation between woman and man, woman and childrearing, woman and psychosexual slavery? For the hypocrisy of bourgeois ideology in relation to bourgeois practice is paradigmatic within the structure of the family. Marriage, ostensibly a contractual agreement between consenting equals, is in fact a property relation between an owner and an exploited, isolated and powerless worker.</p> <p> It is the belief in the illusion that such social contracts can be fulfilled that has hung feminists on the horns of contradiction. Feminism was born in the 17th century along with the concept of equality of individuals. It was as <persName key="Sheila Rowbotham" ref="http://www.wikidata.org/entity/Q432851">Sheila Rowbotham</persName> has documented, <note type="scholarNote"><persName key="Sheila Rowbotham" ref="http://www.wikidata.org/entity/Q432851">Rowbotham, Sheila</persName>, <title key="Rowbotham, Sheila. | Women, resistance and revolution" ref="http://viaf.org/viaf/7667153954881305680001/">Women, Resistance and Revolution</title>, Vintage Books (New York, 1974).</note> heated in the cauldron of bourgeois revolution and simmered in the idealism of 19th-century Utopianism à <persName key="Fourier, Charles" ref="http://vocab.getty.edu/ulan/500069988" type="real">la Fourier</persName> who claimed that "the change in historical epoch can always be determined by the progress of women toward freedom." <note type="scholarNote">Ibid., p. 51</note></p> <p>Bourgeois feminism has begun, then, in its history of leaps and starts to identify and attack its sexist enemy, and taken a few long strides away from female feudalism for the benefit of some bourgeois women. But the heart of the problem remains. Feminists from <persName key="Tennessee Claflin" ref="http://www.wikidata.org/entity/Q7700030">Tennessee Claflin</persName> to <persName type="real">Isadora Duncan</persName> have scored high in locating it. "At the ballot box is not where the shoe pinches. It is at home where the husband is the supreme ruler that the little difficulty arises; he will not surrender this absolute power unless he is compelled," wrote Claflin in 1871. <note type="scholarNote"><persName key="Schneir, Miriam" ref="http://viaf.org/viaf/114917240/">Schneir, Miriam</persName>, ed., <title key="Feminism: The Essential Historical Writings" ref="http://www.wikidata.org/entity/Q104874805">Feminism: The Essential Historical Writings</title>, <orgName key="Vintage Books" ref="http://www.wikidata.org/entity/Q3560313">Vintage Books</orgName> (<placeName key="New York City" ref="http://www.wikidata.org/entity/Q60">New York</placeName>, 1972), p. xviii.</note> Duncan, in her 1927 autobiography said, "Any intelligent woman who reads the marriage contract and then goes into it, deserves all the consequences." <note type="scholarNote">Ibid., p. XV.</note> Here is the confounding point. Monogamy asserts a situation in which one individual "owns" another. It is not ownership <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_092.jpg"/> per se that is in question now, but again, the mystification of what the individual is and can control. In participating in the compromised "equality" of marriage, each individual agrees to propagate the species in the context of the values of patriarchy. Values are learned, sexuality is formed, ideology is maintained—within the family.</p> <p> When feminists claim that "the personal is political<seg type="keyword">personal is political</seg>" they refer in a sense, to this problem. Their hypothesis is that one can generalize from the individual, internal dynamics of sexist oppression, to a general rule. <persName key="Sigmund Freud" ref="http://www.wikidata.org/entity/Q9215" type="real">Freud</persName>'s revelation of the structures of the unconscious confirms to an extent the validity of that enterprise. But up to now feminists have not taken it far enough. Having accepted the existence of subconscious structural analogues which mirror the differences between the sexes in the world, we can now proceed with the knowledge that, as a group, we are bound not only by the manifest political forms of our oppression but by these internal psychic monsters. In attempting to combat these monsters, however, feminists have often mistaken the cart for the horse. The personal is political—but with few exceptions, this invocation has simply generated a longer list of symptoms of the sexist disease. We must locate the causes of this disease if we are ever to cure it. We must exploit Freud's science of the mind, but only insofar as it is conjoined with the science of history; that is to say out of the context of individualism.</p> <p> Sisterhood is really powerful only insofar as it is armed with a coherent theory and a mass strategy. We are in and of our culture; so is the feminist ideal. We must pursue, with maximum scientific rigor, the vanguard theories of culture which culture has produced. We must use the best available tools to locate the incoherence— the contradictions—in extant phallocentric models and generate predictive models based in the experience of both halves of the human race. Feminists who wish to throw Freud out the window because of simplistic readings of "penis envy" current in popular psychology might well take a look at Mitchell's <title key="Mitchell, Juliet, 1940-. | Psychoanalysis and feminism" ref="http://viaf.org/viaf/4238151051781333530003/">Feminism and Psychoanalysis</title> for a re-examination of the usefulness of psychoanalysis to feminist analysis. Her effort there is exemplary. We cannot just look back nostalgically to ancient matriarchies. Indeed, fantasies about matriarchy in our era are pure science fiction. But their existence does suggest that alternate models for culture can exist.</p> <p> Recent controversy over Mitchell's book, among feminists and male psychoanalytic theorists here and abroad, suggests the "hotness" of this issue. Interestingly, this relation of sexuality to political economy is also being strongly developed outside a feminist context, most prominently on a major intellectual front—in the tradition of French structuralism. European feminists, especially in England and France, have thus been drawn to that tradition as heightened contradictions impel them to seek out means for their resolution. The main tendency in this area is necessarily phallocentric: it is still being written largely through the cipher of a male experience of the world. But if we as women don’t begin to write ourselves into history, who will? For so far, compared to the scope of the theoretical, strategic and practical task ahead, the "woman question" has really only been given lip service by the most advanced intellectual sciences —not surprising since they are "man-made."</p> <p> <persName key="Friedrich Engels" ref="http://www.wikidata.org/entity/Q34787">Engels</persName>, <persName key="Karl Marx" ref="http://www.wikidata.org/entity/Q9061">Marx</persName> and others have, of course, identified the monogamous, patriarchal family as the central prison for woman. Mechanistic Marxists therefore claim that releasing her from this singular prison into the work force (under socialism) must guarantee her freedom. Does it? Has it?</p> <p> Not significantly; not yet. The major 20th-century socialist revolutions have made some progress, removing, as in <placeName key="People's Republic of China" ref="http://www.wikidata.org/entity/Q148">China</placeName>, the most barbaric manifestations of sexist domination. Immediately following the Soviet revolution, <persName key="Vladimir Lenin" ref="http://www.wikidata.org/entity/Q1394" type="real">Lenin</persName>'s program included not only the training of women to join the work force at all levels, but the legalization of abortion, free, accessible divorce, communal daycare, etc. Within ten years, however <persName key="Joseph Stalin" ref="http://www.wikidata.org/entity/Q855">Stalin</persName>ist backlash hit these family issues hardest; much harder, predictably, than the building of an extra-domestic women's work force. In China, with the Cultural Revolution and before, ideological struggle against the values of patriarchy has at least begun. But in the <orgName key="Soviet Union" ref="http://www.wikidata.org/entity/Q15180">U.S.S.R.</orgName>, in the context of their drive to quickly meet economic priorites which created the bastard known as "state capitalism," it was easier to fall back on the ingrained behaviors of the traditional family unit for free work by women in the home.</p> <p> The <orgName key="Communist Party USA" ref="http://www.wikidata.org/entity/Q308714">American Communist Party</orgName> reflects this tendency, still defending the "fighting family unit" as a revolutionary force—in <placeName key="United States of America" ref="http://www.wikidata.org/entity/Q30">America</placeName>, a reactionary notion. In fact. mothers have been strong revolutionaries. The strength of the women of <placeName key="Vietnam" ref="http://www.wikidata.org/entity/Q881">Vietnam</placeName> in the long battle to defeat American imperialism is a case in point. But, as in <placeName key="Algeria" ref="http://www.wikidata.org/entity/Q262">Algeria</placeName>, where fighting European imperialism also meant the reassertion of the heavily patriarchal values of Arab and Islamic culture, women's fate has most often been: off the battlefield and back to the kitchen. The contradictions of the double standard apparently are so heightened during periods of revolution that, as with <persName key="Bolsheviks" ref="http://www.wikidata.org/entity/Q83372" type="real"><orgName key="Bolsheviks" ref="http://www.wikidata.org/entity/Q83372">Bolsheviks</orgName></persName> like <persName key="Alexandra Kollontai" ref="http://www.wikidata.org/entity/Q179558">Alexandra Kollontai</persName>, the preaching and practice of "free love" (and all it implies) becomes acceptable —for a brief time. Despite Lenin's great sympathy and work for women, his Victorianism won out in the area of sex. Even the Soviet woman engineer comes home to work that is still hers, and still never <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_093.jpg"/> done.</p> <p> In the U.S., too, anti-feminist backlash, somewhat reminiscent of the Stalinist attack on women's freedom, splits American feminism down its uncertain center. Though reformists suggest that there is room in a liberal America to heal the wounds of women, liberalism is particularly dangerous since it cleverly masks its own conservatism, its own investment in the status quo. Liberal ideology neatly instantiates the two-part form of the contradiction. "Its progressive side provides a rationale for defending the rights of individuals against the state. Its reactionary side emphasized that capitalism is not a system where one class exploits another but is rather a collection of individuals, any one of whom can succeed if he or she so decides."<note type="scholarNote"><persName key="Guettel, Charnie." ref="http://viaf.org/viaf/1981898/" type="real">Guettel, Charnie</persName>, <title><title>Marxism and Feminism</title></title>, Women's Educational Press (Ontario, Canada, 1974), p. 2.</note></p> <p> I hope it is becoming clear how ideologically messy liberalism really is from a post-humanist perspective in which the individual can no longer be seen as the subject of history. Liberalism is seen by leftists as a joke because it bears so tenuously the wan hopes of a bankrupt humanism and is ultimately, untenable. Even hardcore conservatism is more internally coherent. Conservatives and Marxists alike might describe capitalism as a system in which the "stronger" individuals make out. The difference, of course, is that conservatives say so approvingly, grounding their argument in the old dog-eat-dog theory of what they call human nature. Marxists have favored the idea that the industrial capitalist system tends to pervert or alienate what is potentially, or at a given historical moment "good" in human beings. Stated so simply, both are inadequate readings but at least they rehearse the consistency of these positions.</p> <p> The liberal wants to enjoy the fruits of his class privilege while salving his guilty conscience with a quasi-philosophic posture proposing that every individual (being protected by 'equality' before the law, by ’equal' opportunity measures, etc.) could theoretically be enjoying this same privilege if he or she were as hard-working and dauntless as him/herself. Thus the liberal buys off with a little charity or minimal social welfare all those who, by some extreme individual misfortune, can’t quite cut it.</p> <p>Here we return to the underbelly of co-optation. While a bill assuring equal rights before unequal laws is flung in our faces, and even defeated (adding insult to injury), the dominant media simultaneously declare the women's movement to be "over" or somehow "won" because of the presence of one and a half news anchor-women on TV or the financial viability of <title key="Ms." ref="http://www.wikidata.org/entity/Q3656351">Ms. Magazine</title>. Capitalist propaganda demonstrates before our eyes that by inference, if one woman can do work that one man can do, women are the achieved "equals" of men. The responsibility for change is thus cleverly switched back onto the shoulders of <emph>individual</emph> women; to change the world, all you really must do is change yourself. And the mapping of contradictions comes full circle.</p> <p> The liberal feminist, like the liberal social democrat, learns to sate herself on the token goodies she is tendered. Or the radical feminist (who, lacking a viable mass strategy, is a liberal in disguise) tries to build a separatist island on which she and her sisters can be "free." It's a dilemma. I was, and in some ways still am, such a radical feminist. After all, I am a member of the women's group which publishes this magazine. We try to experiment with anti-oligarchic forms, collective practice. But what is an egalitarian island in a sea of capitalist contradictions but something doomed, as it were, to sinking?</p> <p> Witness a little linguistic contradiction and the issues it raises for us in Heresies. We are constituted as a collective. Adopting one of the stronger aspects of feminist practice, we attempt to chip away at the hierarchical authority structures of The System<term/> on a micro level by attempting to produce a theoretical magazine on a collective basis. The assumption here is that theory and practice must develop together in a dialectical relationship. But in order to function as a legal entity, we are transformed to Heresies Collective, Inc.; an incorporated collective. This is either redundant or ironic. The fact is, we don’t even aspire to making profits but are completely dependent on the legal and business structures around us.</p> <p>This dependence relation, the impossibility of autonomy within a given economic structure, has meant about a two-year life-span for most American collectives before us, according to popular lore. This dependence also means that artists, particularly those artists being forced by heightened economic contradictions to face political realities, must re-examine their place in our culture. The feminist filmmaker for example, has had to confront this issue head on. Film, more than any other artform, requires the mas- tery of machine technology. For women, that technology and the authority it connotes has been historically taboo. There are exceptions in the history of film <note type="scholarNote">I and others have written elsewhere about the history of women directors. See my article in <title><title key="Artforum" ref="http://www.wikidata.org/entity/Q386599">Artforum</title></title> (Sept. 1972) and <persName key="Sharon Smith Kane" ref="http://www.wikidata.org/entity/Q110231123" type="real">Sharon Smith</persName>'s <title><title><title>Women Who Make Movies</title></title></title>, Hopkinson and Black (New York, 1975).</note> but the percentage of women filmmakers is dramatically low for a 20th- century art. Feminists with the energy and support of their sisters in the movement have begun to break that taboo. But in doing so, they have been thrown against a major contradiction facing all "independent" filmmakers: the problem of capital. For to make films requires large amounts of capital, capital which is controlled by the ruling classes, middle-class liberals included.</p> <p> Advocates of independent filmmaking from <persName key="Maya Deren" ref="http://www.wikidata.org/entity/Q450382">Maya Deren</persName> in the 1940s (implicitly) to <persName key="Annette Michelson" ref="http://www.wikidata.org/entity/Q21176228" type="real">Annette Michelson</persName> in the 1960s (explicitly in her article "<title><title key="Film and the Radical Aspiration" ref="http://www.focorevistadecinema.com.br/FOCO8-9/michelsonradicaldveng.htm">Film and the Radical Aspiration</title></title>") <note type="scholarNote"><orgName>In <title key="Sitney, P. Adams. | Film culture reader" ref="http://viaf.org/viaf/6125154387351330970000/">Film Culture Reader</title></orgName>, ed., <persName key="P. Adams Sitney" ref="http://www.wikidata.org/entity/Q7117121">P. Adams Sitney</persName>, Praeger (New York, 1970).</note> have proposed that a stance outside of the commercial market is itself a "political" gesture. It is—to the <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_094.jpg"/><pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_095.jpg"/> extent that money can be garnered from liberals to make "art" as long as it is not fundamentally dangerous. But can any political art which attempts to attack the assumptions of The System from within patriarchal capitalism actually threaten it? This has been and will be an area of debate for many political estheticians and ar- tists and can hardly be answered here.</p> <p> But we can and must confront the question. From what is the "independent" filmmaker or artist independent? She is not independent from the need to make a living. She is not independent from the need for capital—money which gives the power to make her films and distribute her films within a tight commercial media monopoly. When a feminist wonders why capitalists won’t hand over the money to make antisexist films, she, like her "independent" male counterpart, must face the terms of her depend- ence. She has begun to beg, borrow or steal (translated as win grants, go into debt, etc.) the capital to write herself into visual history, making films about the experience of women; viz: the films of <persName key="Julia Reichert" ref="http://www.wikidata.org/entity/Q1711898" type="real"><persName key="Julia Reichert" ref="http://www.wikidata.org/entity/Q1711898">Julia Reichert</persName></persName>, <persName key="Yvonne Rainer" ref="http://www.wikidata.org/entity/Q452238"><persName key="Yvonne Rainer" ref="http://www.wikidata.org/entity/Q452238">Yvonne Rainer</persName></persName>, <persName key="Barbara Kopple" ref="http://www.wikidata.org/entity/Q449349" type="real"><persName key="Barbara Kopple" ref="http://www.wikidata.org/entity/Q449349">Barbara Kopple</persName></persName>, <persName key="Chantal Akerman" ref="http://www.wikidata.org/entity/Q239823"><persName key="Chantal Akerman" ref="http://www.wikidata.org/entity/Q239823">Chantal Ackerman</persName></persName>, and many others. But who actually sees these films? They are shown in women's festivals, in avant-garde and political forums in a few major cities. She is, in short, caught in that same economic trap. Cooperatives for pooling resources and sharing distribution efforts, such as <orgName key="New Day Films" ref="http://www.wikidata.org/entity/Q16253555">New Day Films</orgName>, are beginning to form; they are collectives like Heresies. But the absolute dependence on the inconsistent, discrimate charity of liberals is the underside of that ultimately romantic hope for "independence." The terms for independence, then, among artists and feminists, are the very terms of dependence. Yet another contradiction.</p> <p> I would like to convince all feminists that it is time to realign with the Left. Current economic realities, heightening contradictions, and the topography of world imperialism reaching its limits, are forcing many groups in America to confront their need for unity. The traditionally sectarian American Left itself is beginning to move toward coalition and alliance, toward unity across color lines, across race lines, across class lines <emph>and</emph> across gender lines. Within such a potential configuration women could speak to other women. We are beginning to recognize that all oppressed peoples within capitalism must come together if we are even to begin to be able to defend ourselves against the attacks and backlash of this system, much less to build a new one.</p> <p> Several feminist strategies for such a realignment of women with the broader struggle for freedom are presented in this issue of Heresies (see "<title>Toward Socialist-Feminism</title>" and "<title key="Wages for housework" ref="http://www.wikidata.org/entity/Q7959525">Wages for Housework</title>"). This does not mean that women will not have to continue to force the priority of their own demands in relation to the needs of others. Women will need autonomy to develop theory and strategy accountable to our own needs within a broad movement, to avoid the failures of socialist experiments in the past. Thus, we must make our fight in the context of a movement we help to define and build, a movement that can take on the class contradiction as well as the racial and sexual contradictions implicit in the structures of the larger society. For, on these structures, the fate of all women, like it or not, is inextricably dependent. To wed feminism to the myths and false hopes of liberal idealism is to contribute to the systematic liquidation of its potential power.</p></div> </body> <back> <div><p>Joan Braderman is completing her doctorate in film and political theory at <orgName key="New York University" ref="http://www.wikidata.org/entity/Q49210">N.Y.U.</orgName>, writes theory and criticism and makes 16mm films. She teaches film at <orgName key="School of Visual Arts" ref="http://www.wikidata.org/entity/Q1279835">The School of Visual Arts</orgName> in <placeName key="New York City" ref="http://www.wikidata.org/entity/Q60">New York City</placeName>, is a political activist and likes to sing. </p></div> </back> </text> </TEI>
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</rdf:RDF></xenoData></teiHeader> <text> <body> <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_016.jpg"/> <div><head><title><title level="a">Women in the Community Mural Movement</title></title></head> <byline><persName key="Eva Cockcroft" ref="http://www.wikidata.org/entity/Q106308202">Eva Cockcroft</persName></byline></div> <div><p>Women's role in the community mural movement is much greater than is generally recognized. Major city-sponsored mural programs in <placeName key="Boston" ref="http://www.wikidata.org/entity/Q100">Boston</placeName> (<persName key="Seronde, Adele" ref="http://viaf.org/viaf/36150536/">Adele Seronde</persName> and <orgName key="Summerthing" ref="http://www.wikidata.org/entity/Q109320582">Summerthing</orgName>), <placeName key="New York City" ref="http://www.wikidata.org/entity/Q60">New York</placeName> (<persName>Susan Shapiro-Kiok</persName> and <orgName key="Cityarts Workshop" ref="http://www.wikidata.org/entity/Q56291068">Cityarts</orgName>), and <placeName key="Los Angeles" ref="http://www.wikidata.org/entity/Q65">Los Angeles</placeName> (<persName key="Judy Baca" ref="http://www.wikidata.org/entity/Q6304327">Judy Baca</persName> and <orgName>Citywide</orgName>) have been initiated and directed by women artists, who have given these programs much of their character and philosophy. Women have led school mural projects, mural collectives, and mural-work with street youth. Whether working as individual muralists, members of coalitions, or in collectives, women have increasingly dominated the mural movement as a force for non-elitismI think this is essential to the progress of an organization, especially one with human rights and justice at the center. One cannot make change while reproducing hierarchy and power dynamics, collectivity, and the practice of social philosophies ranging from humanism to <rs key="Marxism" ref="http://www.wikidata.org/entity/Q7264">Marxism</rs>.</p> <p>Murals on urban walls reflecting the aspirations of neighborhood residents began as part of the more general social upheaval of the 1960s. Artists found themselves dragged into the social arena and forced to consider questions beyond those of pure form. By the late 1960s they could no longer avoid confronting questions concerning the relevance, audience, and uses of their art. A number of movements arose that tried to enlarge the audience and scope of contemporary art. Minority-group and politically active artists felt both a demand and an opportunity to create an art responsive to their special heritage and relevant to their own ethnic group, community, or movement. Mainstream artists attempted to bring art out of the museums and into the cities in the form of urban super-graphics, environmental sculptures, streetworks, and happenings. Out of the coincidence of these social and artistic forces the community mural movement began in <date from="1967" to="1968">1967-68</date>.</p> <p>The mural movement took on different forms in different locations, depending on which particular combination of social forces spurred its beginnings. The first mural in <placeName key="Chicago" ref="http://www.wikidata.org/entity/Q1297">Chicago</placeName>, the <date when="1967">1967</date> <title key="Wall of Respect" ref="http://www.wikidata.org/entity/Q29641568">Wall of Respect</title>, was painted by 21 Black artists from the <orgName key="Organization of Black American Culture" ref="http://www.wikidata.org/entity/Q7101960">Organization of Black American Culture</orgName> (OBAC) and celebrated Black history and culture. It was a political-art happening involving musicians and poets who played and read as the painting progressed. Although women artists participated in the Wall of Respect, they were not among those who continued the movement in Chicago and went from the OBAC wall to paint in <placeName key="Detroit" ref="http://www.wikidata.org/entity/Q12439">Detroit</placeName>. </p> <p>For a long time <persName>Vanita Green</persName>'s <title>Black Women</title> (1970) served as the token of women's participation in the Chicago mural movement. Green was 17, a high school dropout, when she saw <persName>William Walker</persName> painting the <title>Peace and Salvation Wall of Understanding</title> near the Cabrini-Green projects where she lived. After watching for a time, she asked Walker for paints and brushes and on a storage shed nearby painted portraits of famous Black women from Aunt Jemima to <persName key="Angela Davis" ref="http://www.wikidata.org/entity/Q160456">Angela Davis</persName>. Almost immediately afterwards, the wall was defaced with large splashes of white paint, practically the only defacement in Chicago up to that time. When Green saw what the vandals had done, she commented, "Before, it was just a pretty picture, but it says more now." In general, though, during those early years women found their place largely as assistants and apprentices in one of the two major community-based Chicago mural groups: <orgName key="Public Art Workshop" ref="http://viaf.org/viaf/134009800/">Public Art Workshop</orgName>, led by <persName key="Rogovin, Mark" ref="http://viaf.org/viaf/43387406/">Mark Rogovin</persName>, and <orgName key="Chicago Mural Group" ref="http://viaf.org/viaf/139809031/">Chicago Mural Group</orgName>, a multi-ethnic coalition led by William Walker and <persName key="Weber, John Pitman" ref="http://vocab.getty.edu/ulan/500070127">John Weber.</persName> </p> <p>In <placeName key="Boston" ref="http://www.wikidata.org/entity/Q100">Boston</placeName>, on the other hand, women played an important role in introducing the mural idea. Boston artist Adele Seronde’s proposal calling for the use of neglected city sites to transform the city into a museum was the start. Through the collaboration of <persName>Kathy Kane</persName> of the Mayor's Office of Cultural Affairs, the <orgName key="Institute of Contemporary Art, Boston" ref="http://www.wikidata.org/entity/Q3152226">Institute of Contemporary Art</orgName>, a number of Black artists, and Seronde, Summerthing was launched. It was the largest and most productive of the early mural programs, beginning in <date from="1968" to="1970">1968 and peaking in 1970</date>. The Summerthing program combined elements of three distinct phenomena which had emerged the preceding year—the renaissance in Black culture (Wall of Respect), the "Summer in the City Paint-in Festival" and various clean-up programs, and the desire of environmental artists to work in urban spaces. Summerthing sponsored Black Power murals, children's playground and pocket-park projects, and decorative walls—all within a framework allowing for neighborhood control. Under Seronde's direction, the program emphasized the sociological rather than the decorative aspect of public art. Many impressive walls were painted from 1968 to 1970, especially in the Black communities of <placeName key="Roxbury" ref="http://www.wikidata.org/entity/Q20138">Roxbury</placeName> and South End–including the first women's wall, <persName key="Sharon Dunn" ref="http://www.wikidata.org/entity/Q107551786">Sharon Dunn</persName>'s Black Women, painted in 1970. Seronde is only one of many women who <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_017.jpg"/> have made important contributions as organizers and administrators. <persName key="Judy Baca" ref="http://www.wikidata.org/entity/Q6304327">Judy Baca</persName>, a leading Chicana muralist in Los Angeles, obtained City funding for a similar neighborhood-oriented large-scale mural program (Citywide Murals) in 1974. <persName key="Killen, Shelly" ref="http://viaf.org/viaf/45550073/">Shelly Killen</persName> heads a program for murals in prisons in <placeName key="Rhode Island" ref="http://www.wikidata.org/entity/Q1387">Rhode Island</placeName>, which has operated in the correctional institutions there for the past two years. <persName>Sandy Rubin</persName>'s Alternate Graffiti Workshop in <placeName key="Philadelphia" ref="http://dbpedia.org/resource/Philadelphia">Philadephia</placeName> pioneered techniques for developing the artistic potential of graffiti writers; several of her workshop graduates have become muralists in their own right. <persName key="Ruth Asawa" ref="http://www.wikidata.org/entity/Q7382874">Ruth Asawa</persName> and <persName>Nancy Thompson</persName> developed the Alvarado School-Community Program in <placeName key="San Francisco" ref="http://www.wikidata.org/entity/Q62">San Francisco</placeName> which brings community artists into the public schools to enrich the school experience and has heped to open the doors to "Artists in the Schools" programs around the country. In fact, at the present time, the majority of the mural programs throughout the nation are directed by women. </p> <p>The major influx of women artists into the mural movement did not take place until <date from="1971" to="1973">1971-73</date> when news about the community walls had become better known outside the actual mural communities. This was also a time of expansion for the <orgName>Womens Liberation Movement</orgName>. Many women artists tried mural work, but not all of them became muralists. Community mural work, although highly rewarding, requires a certain kind of openness and great dedication. It also demands physical labor, community organizing, going to meetings, and an ability to deal with the great variety of people who come up to talk or make comments. However, a number of the women who did become involved in the eanly 1970s now identify themselves as muralists and are recognized for their artistic contributions. </p> <p>The development of <persName>Caryl Yasko</persName> one of the best muralists in the nation and a leader of the <orgName key="Chicago Mural Group" ref="http://viaf.org/viaf/139809031/">Chicago Mural Group</orgName>, illustrates this process. like Green, Yasko was introduced to the mural movement through William Waker when she volunteered as a parent-assistant for a mural he was directing with children at her neighborhood school. After this experience, Yasko and her partner in a small art enterprise, <persName>Kathy judge</persName>, a ceramicist, worked with small children to paint <title>Walls of Hope</title>. Vasko and judge were then invited to join the Chicago Mural Group. In the summer of 1972, Yasko directed her first major project, <title>Under City Stone</title>, a mural that runs throughout the 55th Street underpass in Hyde Park. Painted from Yasko's design with the help of a team recruited from passers-by, it shows hundreds of figures walking around and, above them, the machinery, technology, and pollution of today's city. Yasko painted herself in the <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_018.jpg"/> crowd—a slim young woman, paintbrushes in hand, a baby on her back. The following year Yasko painted in the heart of the Black-Belt South Side with a team of young Black people. Located on a prenatal clinic wall, this mural depicts statuesque, larger-than-life women with their children. In 1974 Yasko broke new ground for the Chicago muralists. Although murals had become commonplace in many areas of Chicago certain white working-class areas peopled by Polish and other Middle-European immigrants remained untouched. The question of whether murals were valid only for minority-group ghetto areas or would also be meaningful in white working-class neighborhoods was in the air. In those cities where the murals had begun with the Black Power thrust of the late sixties, a movement toward more general themes was beginning. In 1974 Yasko began a mammoth mural in the <placeName key="Logan Square" ref="http://vocab.getty.edu/tgn/7015699">Logan Square area of Chicago</placeName>. The mural uses symbolic figures and images to identify the values of the largely Polish and Bielorussian residents of the area and to depict them working together to maintain control in a highly technical, mechanized world. This major wal has opened the door for a number of other murals in this and similar neighborhoods Yasko, however, is only one of many women muralists who have made important artistic contributions. <persName>Lucy Mahler</persName>'s vivid mural at the Wright Brothers School in New York is one of the earliest murals on a public school building. <persName>Astrid Fuller</persName> with her distinctive combination <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_019.jpg"/> of a primitive literalism with surrealist images, has created a series of ambitious underpass murals in the <placeName key="Chicago Park" ref="http://vocab.getty.edu/tgn/2010686">Hyde Park area of Chicago</placeName>. <persName key="Highfill, Holly" ref="http://viaf.org/viaf/49182313/">Holly Highfill</persName>, who painted an anti-war mural in the Loop area of Chicago (1973), has gone on to do several succeeding walls with gang youth. <persName><persName>Marie Burton</persName></persName>, who with Highfill and Rogovin co-authored the <title><title>Mural Manual</title></title>, works primarily with teenagers. Her <title>Bored of Education in Chicago</title> (1971) and the <title>Celebration of Cultures</title> in <placeName key="Milwaukee" ref="http://www.wikidata.org/entity/Q37836">Milwaukee</placeName> (1975) are among the most impressive of the school murals. And these are just a few of the women muralists working on community walls in a way that might be called the Chicago model (others are <persName>Justine DeVan</persName>, <persName>Esther Charbit</persName>, <persName>Ruth Felton</persName>, and <persName>Celia Radek</persName>). </p> <p>In the Chicago model, the artist-leader of a mural team, using community and youth input, designs the wall and directs the painting of it. The community participates as a new class of patrons who help to pay for the mural and are consulted on the design. In spite of the change in patronage, and participation of community people as team members the Chicago model's emphasis on professionalism is fairly close to the mural tradition through the ages. Murals, after all, have rarely been painted by individuals; mostly they are done by a group of assistants working under a master. </p> <p>This hierarchical process has been challenged by several developments within the mural movement. One is the experimentation with women muralists have come into the movement as organizers or members of a collective group. The mutual support and shared responsibility the collective offers an individual is often necessary to provide the courage to attempt a first mural (and some of the labor power to finish it). Especially in the case of women this factor can be decisive. </p> <p>Within the Latin culture, machismo often reaches rather extreme forms yet this is countered by a strong communal tradition. It is not surprising therefore that in 1974 a grounp of Latin American women muralists--<orgName key="Mujeres Muralistas (Group of muralists)" ref="http://viaf.org/viaf/17163409148900092789/">Mujeres Muralistas</orgName>--was formed in San Francisco. Most of the women were students of recent graduates of the <orgName key="San Francisco Art Institute" ref="http://www.wikidata.org/entity/Q586735">San Francisco Art Institute</orgName> and connected with the <orgName key="Galería de la Raza" ref="http://www.wikidata.org/entity/Q5518465">Galeria de La Raza</orgName>, the center for Chicano artists in the Mission district. Their philosophy was simple and very positive: </p> <quote>Our cultures, our images are strong. It is important that the atmosphere of the world be plagued with color and life. Throughout history there have been very few women who have figured in art. What you see is proof that women, too, can work at this level. That we can put together scaffolding and climb it. We offer you the colors that we make. </quote> <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_020.jpg"/> <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_021.jpg"/> <p>Their two best-known walls, <title>Latinoamerica</title> and the <title>Paco's Tacos Stand</title> mural were both done in the spring and summer of 1974. They celebrate the beauty and richness of the Latin tradition. For Latinoamerica, the four women comprising the original core of <orgName key="Mujeres Muralistas" ref="http://www.wikidata.org/entity/Q19630440">Mujeres Muralistas</orgName>-<persName key="Patricia Rodriguez" ref="http://www.wikidata.org/entity/Q24007838">Patricia Rodriguez</persName>, <persName key="Méndez Castillo, Consuelo." ref="http://viaf.org/viaf/33155224423584371184/">Consuelo Mendez Castillo</persName>, <persName>lrene Perez</persName>, and <persName key="Carrillo de López, Graciela" ref="http://viaf.org/viaf/58093996/">Graciela Carrillo de Lopez</persName>--worked together to create the design. Different parts of the mural are painted by each artist in her individual style; yet the mural succeeds as a unified work because of the clean organization, and the distinctively bright, clean color that is characteristic of the group. In the Paco's Tacos mural the unity is more tenuous. The wall divides into two distinctly different halves reflecting the different artistic styles of Consuelo Mendez Castillo and Graciela Carrillo de Lopez. In many ways Mujeres Muralistas was never really a "collective," but rather a group of women who came together to work on a particular wall mural. An almost instant fame forced them into a prematurely formalized existence as a "collective group," while leaving them little time to resolve differences in political consciousness between members of the group, or cultural differences between Chicana and Latin American women. The probem of individualism was never really tackled, although there was an attempt to make decisions by a consensus of the group. Internal differences caused the group to dissolve formally early in 1976. The women who comprised Mujeres Muralistas are now working as individual muralists. </p> <p>Many mural-painting collectives, including most of those that grew out of the largely white-counterculture and anti-war movements, either start with women who then invite male artists in, or simply include both women and men. Often led by women with roots in Marxism and feminism, these collectives tend to be strongly anti-sexist, anti-imperialist, and to use overtly political images in their artwork. One of these groups was the Peoples Painters of New Jersey, who "muralized" <placeName key="Livingston College" ref="http://www.wikidata.org/entity/Q4261030">Livingston College</placeName> from 1972 to 1974. Modeled after the Ramona Parra Brigades of Allendes Chile, the Peoples Painters were concerned equally with the political effects of their murals and with trying to overcome individualism and a sense of personal ego. Their first wall was for the Livingston Women's Center which was very appropriate since the founders of the group--<persName>Julia Smith</persName>, <persName>Kathy Jones</persName>, and myself--considered ourselves activists in the Womens Liberation Movement. We worked on the design collectively, discussing ideas first and then finding the images. We chose to work in a simple style, using heavy black outlines and flat color so that the women at the Center could help us paint. We also consciously worked over parts of the mural that others had originated to combat the tendency to say at the end of the project, "And this part is mine." While we did not wholly succeed in eliminating our sense of personal ego, we did find that by consciously emphasizing collectivity in our work we could overcome personal insecurities and achieve stronger political and artistic results. We went on to incorporate men into our group and painted eight other murals before agreeing to disperse in 1974, when some of our members graduated and others decided to go on to other things. </p> <p>The <orgName key="Haight Ashbury Muralists" ref="http://viaf.org/viaf/13166060379480322624/">Haight-Ashbury Muralists</orgName> in San Francisco, a collective led by <persName key="Jane Norling" ref="http://www.wikidata.org/entity/Q29024307">Jane Norling</persName>, see themselves as "anti-imperialist cultural workers." Their first mural, <title>Ralnbow People</title>, was painted in 1972 as part of a large anti-war demonstration. A Haight landmark, Ralnbow People was repainted and updated in 1974. Unity Eye (1973) diagrams the ingredients for creating a revolutionary culture in the United States. The mural shows a revolution peopled and led by women, and was painted by an all-female team. Most recently, the Haight-Ashbury Muralists have been working on a 300-foot-long history of the class struggle in San Francisco. </p> <p>The most radical and problematic challenge to tradition has been the development of collective murals in which non-artist members of a community work with an artist-facilitator who heips them to create their own mural. While a strong emphasis on community participation characterizes all community mural projects, this particular emphasis reflects an attempt to create a "people's art" in every sense of the word. Simply providing paint and a wall to teenagers and young adults is not the answer. There must be a direction, a method for working cooperatively, and a technique that makes it possible to bypass the need for years of study of drawing and design. </p> <p>The most complete method, and the model for much related work elsewhere in the nation, was developed by <persName>Susan Shapiro-Kjok</persName> and the Cityarts staff in <placeName key="New York City" ref="http://www.wikidata.org/entity/Q60">New York City</placeName>. This method begins with a number of concept meetings during which the theme is discussed. In the early Cityarts Workshop murals, scenes were acted out and developed, photographed, and then projected and traced. When the mock-up was complete, it was enlarged by an opaque projector and painted in. Black Women of Africa Today (1971), designed and executed by teenage girls at the Smith housing project on the lower East Side, is typical of the early sithouette style. Later murals became more complex as the technique came to include the use of drawings and slides as well as photographs and the opaque projector. The jewish ethnic mural at the Bialystoker Old People's Home is a collage of images designed and painted by a group of Jewish teenagers under the direction of <persName>Susan Caruso-Green</persName> (current director of Cityarts Workshop). </p> <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_022.jpg"/> <p>Two other collective walls were painted in 1974 and 1975 by Lower East Side women under the direction of Tomie Arai. The <title>Wall of Respect for Women</title> (1974) epitomizes the non¬ antagonistic type of feminism portrayed on non-white community walls dealing with the theme of woman. Rather than condemning more traditional womens roles (e.g. mother, telephone operator), this mural celebrates all the roles played by women. The second wall, Women Hold Up Halt the Sky (1975), palnted by many of the same women who worked or the earlier wall, as well as some men, portrays women's oppression within the context of the larger social struggle. Although most of the images come from a generalized women's experience, the figures breaking out of oppression are of both sexes. In both walls women are shown performing their traditional jobs and, with few exceptions this is the way women are portrayed in community walls. </p> <p>Some murals about women emphasize the biological factor and almost all include the mother-child theme. Yet these would be considered highly conservative images by the Womens Liberation Movement. The use of such stereotypical images of women is not the result of ignorance on the part of women muralists. In part it reflects the goals of Third World feminism, in which women's rights are seen as one part of the more general social struggle, and great care is taken to keep feminism from appearing to be a divisive force. </p> <p>Within political organizations like the <orgName key="Puerto Rican Socialist Party" ref="http://www.wikidata.org/entity/Q1163195">Puerto Rican Socialist Party</orgName> (PSP), political education courses discuss the need to overcome machismo and the oppressive role definitions which make it difficult for men and women to work together as companeros. Some of the verses from the song "Quiero decirte" (I Want to Tell You Something), written collectively by Suni Paz, Juana Diaz, and other Puerto Rican sisters in 1972 and often sung at political rallies and community events, state the changes in the male-female relationship for which they are struggling: </p> <lg> <l>A la mujer me dirijo: </l> <l>tu tambien debes luchar </l> <l>para salir de una vez </l> <l>de tu gran pasividad. </l> </lg> <lg> <l>Al hombre le toca ahora: </l> <l>entiende que la mujer </l> <l>sabe pensar y sentir </l> <l>y tiene derechoa ser.</l> <note type="scholarNote">from "Brotando del Silencio" (Breaking Out ofthe Sjlence), songs by Suni Paz, Paredon P-1016, Paredon Records, Box889, Brooklyn, N.V. 11202.</note> </lg> <lg> <l>(To the woman I say </l> <l>you must struggle to abandon </l> <l>your conditioned passivity </l> <l>and to leave it behind.</l> </lg> <lg> <l>To the man I say </l> <l>try to understand </l> <l>that a woman can think and feel, </l> <l>and hasa right to exist.) </l> </lg> <p>The mother in Latin culture is seen as the moral leader of the household and the authority in the education of her children. The forced sterilization of women by the U.S. government in Puerto Rico and other Latin American countries (as well as the poor at home) has served to intensify the felt need for women to bear children in order topreserve their race This creates certain differences in attitude about populaton control and the family structure between Third World feminism and the rest of the Vomens Liberation Movement. </p> <p>Overtly feminist murals are found primarlly on Women's Center walls within the university world, and in certain selected city neighbor hoods--Haght-Ashbury, for example--where a base of support exists. Most often, the feminist consciousness of women muralists is expressed bythesubstitution of female for male as asymbolic or heroic figure, or even by the mere inclusion of women as active figures in any mural.</p> <p>The problem of responsibility to the permanent<pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_023.jpg"/><pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_024.jpg"/>audience, those who have to live with art, is one with which the community muralist is constantly faced. The ideal is to work constantly at the cutting edge of issues–neither too far ahead nor too far behind. This is a continual struggle involving a constant series of difficult decisions and has been a direct part of my own recent experience as a muralist. After several years of working in a relatively radicalized university setting, I undertook some murals in a very different environment–a conservative small town in the Adirondack mountains. My problem was how to paint a bicentennial mural that would be accepted by the permanent residents as their history and yet not violate my convictions, or the truth. Just as I began work in early 1976, the very town authorities who were my sponsors whitewashed a youth mural on ecology I had directed in 1974, which was critical of the town's dumping sewage into the <placeName key="Schroon River" ref="http://www.wikidata.org/entity/Q7432908">Schroon River</placeName> . I conceived my design as a compromise: the ancestors of the present residents are shown as workers in the logging industry, the saw mill, and the textile factories-a working-class history, but one with only positive images. I began painting the wall with great misgivings. It was the reaction of the locals, and their enthusiastic hunger for their own history, that made me realize that it is not just minority-group people or urban ghetto residents who have been deprived of their history and their right to their own art expression, but every segment of Americas working people. </p> <p>Communication between muralists around the nation has increased greatly since 1974. Three major mural conferences have occurred and the exchange of information and techniques has furthered experimentation. Many muralists who previously worked alone have begun to experiment with collective techniques and vice versa. In 1975, for example, five muralists from the Chicago Mural Group (Caryl Yasko, <persName>Mitchell Caton</persName>, <persName>Celia Radek</persName>, <persName>Justine DeVan</persName>, and L<persName>ucyna Radycki</persName>) worked on a coectively designed and painted wall, <title>Prescripton for Good Heath Care</title>. The muralists were a mixed group-racially, sexually, and in terms of previous mural experience. This was their first collectively designed wall, although they had helped each other to paint on other walls. The location at 5th and Kedzie is near the headquarters of the American Nazi Party in Chicago. Initially, there was some fear that racial attacks might prevent the group from working, but there were no disturbances during the time the mural was being painted. Acceptance in this white working-class neighborhood of a racially mixed group of muralists reflects the prestige that murals have achieved in Chicago. </p> <p>The continuing attempt at collectivity and away from the individualistic "genius" concept of the artist prevalent in the art world has been one of the major distinctions pioneered by women in the mural movement; it derives at least in part from the influence of th Women's Liberation Movement. The non-hierarchical structures of the early women's organizations as well as the direct experience of consciousness-raising groups with the sisterhood and support they provided, became a part of the outlook of a number of the women muralists. The changes resulting from their individual experiences with Women's Liberation led them to bring the same egalitarian and collective practices to the mural groups they joined or helped found. </p> <p>While ideas from feminism and Marxism are implicit in the attempt to create a peoples art–especially in murals by women–the level of politicization and consciousness among muralists varies greatly. Most community muralists, however, if they were familiar with Mao's words at the Yenan forum, would agree that:</p> <quote>In the world today all culture, all literature and art belong to definite classes and are geared to definite political lines. There is in fact no such thing as Art for arts sake, art that stands above classes, art that is detached from or independent of politics. </quote> <p>If that is true, one must choose-and they have chosen. </p></div> </body> <back><div><p>Eva Cockcroft is a muralist and co-author (with John Weber and <persName key="Cockcroft, Jim" ref="http://viaf.org/viaf/202455277/">Jim Cockcroft</persName>) of the forthcoming book, <title>Towards a Peoples Art: The Contemporary Mural Movement</title> (E.P. Dutton) </p></div></back> </text> </TEI>
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and among women. When "personal relationship" is referred to I mean a relationship between two women, it will be clear in what follows when I am talking about women's relationships with men.)</p> <p>The old, male idea of honor. A man’s “word" sufficed—to other men—without guarantee.</p> <p>"Our Land Free, Our Men Honest, Our Women Fruitful"—a popular colonial toast in America.</p> <p>Male honor also having something to do with killing: I couid not love thee, Dear, so much / Lov'd I not Honour more (“To Lucasta, On Going to the Wars”). Male honor as something needing to be avenged: hence, the duel.</p> <p>Women’s honor, something altogether else: virginity, chastity, fidelity to a husband. Honesty in women has not been considered important, We have been depicted as generically whimsical, deceitful, subtle, vacillating. And we have been rewarded for lying.</p> <p>Men have been expected to tell the truth about facts, not about feelings. They have not been expected to talk about feelings at all.</p> <p>Yet even about facts they have continually lied. We assume that politicians are without honor. We read their statements trying to crack the code. The scandals of their politics: not that men in high places lie, only that they do so with Such indifference, so endlessly, still expecting to be believed. We are accustomed to the contempt inherent in the political lie.</p> <p>To discover that one has been lied to in a personal relationship, however, leads one to feel a little crazy.</p> <p>Lying is done with words, and also with silence.</p> <p>The woman who tells lies in her personal relationships may or may not plan or invent her lying. She may not even think of what she is doing in a calculated way.</p> <p> A subject is raised which the liar wishes buried. She has to go downstairs, her parking-meter will have run out. Or there is a telephone call she ought to have made an hour ago.</p> <p>She is asked, point-blank, a question which may lead into painful talk: “How do you feel about what is happening between us?” Instead of trying to describe her feelings in their ambiguity and confusion, she asks “How do you feel?" The other, because she is trying to establish a ground of openness and trust, begins describing her own feelings. Thus the liar learns more than she tells.</p> <p>And she may also tell herself a lie: that she is concerned with the other’s feelings, not with her own.</p> <p>But the liar is concerned with her own feelings.</p> <p>The liar lives in fear of losing control. She cannot even desire a relationship without manipulation, since to be vulnerable to another person means for her the loss of control.</p> <p>The liar has many friends, and leads an existence of great loneliness.</p> <p>The liar often suffers from amnesia. Amnesia is the silence of the unconscious.</p> <p>To lie habitually, as a way of life, is to lose contact with the unconscious. it is like taking sleeping pills, which confer sleep but blot out dreaming. The unconscious wants truth. It ceases to speak to those who want something else more than truth.</p> <p>In speaking of lies we come inevitably to the subject of truth. There is nothing simple or easy about this idea. There is no “the truth,” "a truth"—truth is not one thing, or even a system. It is an increasing complexity. The pattern of the carpet is a surface. When we look closely or when we become weavers, we learn of the tiny multiple threads unseen in the overall pattern, the knots on the underside of the carpet.</p> <p>This is why the effort to speak honestly is so important, Lies are usually attempts to make <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_026.jpg"/> everything simpler—for the liar—than it really is, or ought to be.</p> <p>In lying to others we end up lying to ourselves. We deny the importance of an event, or a person, and thus deprive ourselves of a part of our lives. Or we use one piece of the past or present to screen out another. Thus we lose faith even with our own lives.</p> <p>The unconscious wants truth, as the body does. The complexity and fecundity of dreams come from the complexity and fecundity of the unconscious struggling to fulfill that desire. The complexity and fecundity of poetry come from the same struggle.</p> <p>An honorabie human relationship—that is, one in which two people have the right to use the word "love”—is a process, delicate, violent often terrifying to both persons involved, a process of refining the truths they can tell each other.</p> <p>It is important to do this because it breaks down human self-delusion and isolation.</p> <p>It is important to do this because in so doing we do justice to our own complexity.</p> <p>It is important to do this because we can count on so few people to go that hard way with us.</p> <p>I come back to the question of women’s honor. Truthfuiness has not been considered important for women, as long as we have remained physically faithful to a man, or chaste.</p> <p>We have been expected to lie with our bodies: to bleach, redden, unkink or curl our hair, pluck eyebrows, shave armpits, wear padding in various places or lace ourselves, take little steps, glaze finger and toe nails, wear clothes that emphasize our helplessness.</p> <p>We have been required to tell different lies at different times, depending on what the men of the time needed to hear. The Victorian wife or the white southern lady, who were expected to have no sensuality, to "lie still"; the twentieth-century “free" woman who is expected to fake orgasms.</p> <p>We have had the truth of our bodies withheld from us or distorted; we have been kept in ignorance of our most intimate places. Our instincts have been punished: clitorectomies for "lustful” nuns or for "difficult" wives. it has been difficult, too, to know the lies of our complicity from the lies we believed.</p> <p> The lie of the "happy marriage," of domesticity — we have been complicit, have acted out the fiction of a weil-lived life, until the day we testify in court of rapes, beatings, psychic cruelties, public and private humiliations.</p> <p>Patriarchal lying has manipulated women both through fafsehood and through silence. Facts we needed have been withheld from us. False witness has been borne against us.</p> <p>And so we must take seriously the question of truthfulness between women, truthfulness among women. As we cease to lie with our bodies, as we cease to take on faith what men have said about us, is a truly womanly idea of honor in the making?</p> <p>Women have been forced to lie, for survival, to men. How to unlearn this among other women?</p> <p>"Women have always lied to each other." "Women have always whispered the truth to each other.” Both of these axioms are true.</p> <p>"Women have always been divided against each other." “Women have afways been in secret collusion." Both of these axioms are true.</p> <p>In the struggle for survival we tell lies. To bosses, to prison guards, the police, men who have power over us who legally own us and our children, lovers who need us as proof of their manhood.</p> <p>There is a danger run by all powerless people that we forget we are lying, or that lying becomes a weapon we carry over into relationships with people who do not have power over us.</p> <p>I want to reiterate that when we talk about women and honor or women and lying, we speak within the context of male lying, the lies of the powerful, the lie as a false source of power.</p> <p>Women have to think whether we want, in our relationships with each other, the kind of power that can be obtained through lying.</p> <p>Women have been driven mad, “gaslighted," for centuries by the refutation of our experience and our instincts in a culture which validates only male experience. The truth of our bodies and our minds has been mystified to us. We therefore have a primary obligation to each other: not to undermine each other’s sense of <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_027.jpg"/> reality for the sake of expediency; not to gaslight each other.</p> <p>Women have often felt insane when cleaving to the truth of our experience. Our future depends on the sanity of each of us and we have a profound stake beyond the personal in the project of describing our reality as candidly and fully as we can to each other.</p> <p>There are phrases which help us not to admit we are lying: "my privacy,“ "nobody’s business but my own.” The choices that underlie these phrases may indeed be justified; but we ought to think about the full meaning and consequences of such language.</p> <p>Women’s love for women has been represented almost entirely through silence and lies. The institution of heterosexuality has forced the lesbian to dissemble, or be labelled a pervert, a criminal, a sick or dangerous woman, etc., etc. The lesbian, then has often been forced to lie, like the prostitute or the married woman.</p> <p>Does a life "in the closet” — lying, perhaps of necessity, about ourselves to bosses, landlords, clients, colleagues, family, because the law and public opinion are founded on a lie — does this, can it, spread into public life, so that lying (described as discretion) becomes an easy way to avoid conflict or complication? Can it be- come a strategy so ingrained that it is used even with close friends and lovers?</p> <p>Heterosexuality as an institution has also drowned in silence the erotic feelings between women. I myself lived half a lifetime in the lie of that denial. That silence makes us all to some degree, into liars.</p> <p>When a woman tells the truth she is creating the possibility for more truth around her.</p> <p>The liar leads an existence of unutterable loneliness.</p> <p>The liar is afraid.</p> <p>But we are all afraid: without fear we become manic, hubristic, self-destructive. What is this particular fear that possesses the liar?</p> <p>She is afraid that her own truths are not good enough.</p> <p>She is afraid, not so much of prison guards or bosses, but of something unnamed within her.</p> <p>The liar fears the void.</p> <p> The void is not something created by patriarchy, or racism, or capitalism. It will not fade away with any of them. It is part of every woman.</p> <p>“The dark core,” Virginia Woolf named it, writing of her mother. The dark core. It is beyond personality; beyond who loves us or hates us. We begin out of the void, out of darkness and emptiness. It is part of the cycle understood by the old pagan religions that materialism denies. Out of death, rebirth; out of nothing, something.</p> <p>The void is the creatrix, the matrix. It is not mere hollowness and anarchy. But in women it has been identified with lovelessness, barrenness, sterility. We have been urged to fill our "emptiness" with children. We are not supposed to go down into the darkness of the core.</p> <p>Yet, if we can risk it, the something born of that nothing is the beginning of our truth.</p> <p>The liar in her terror wants to fill up the void with anything. Her lies are a denial of her fear; a way of maintaining control.</p> <p>Why do we feel slightly crazy when we realize we have been lied to in a relationship?</p> <p>We take so much of the universe on trust. You tell me: "In 1950 I lived on the north side of Beacon Street in Somerville.“ You tell me: “She and I were lovers, but for months now we have only been good friends.” You teil me: "It is seventy degrees outside and the sun is shining." Because l love you, because there is not even a question of lying between us, I take these accounts of the universe on trust: your address twenty-five years ago your relationship with someone I know only by sight, this morning's weather. I fling unconscious tendrils of belief, like slender green threads, across statements such as these, statements made so unequivocally, which have no tone or shadow of tentativeness. I build them into the mosaic of my worid. I allow my universe to change in minute, significant ways, on the basis of things you have said to me, of my trust in you.</p> <p>I also have faith that you are teiling me things it is important I should know; that you do not conceal facts from me in an effort to spare me, or yourself, pain.</p> <p>Or, at the very least, that you wili say, “There are things l am not telling you."</p> <p>When we discover that someone we trusted can <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_028.jpg"/> be trusted no longer it forces us to re-examine the universe, to question the whole instinct and concept of trust. For awhile, we are thrust back onto some bleak, jutting ledge, in a dark pierced by sheets of fire, swept by sheets of rain in a world before kinship, or naming, or tenderness exist; we are brought close to formlessness.</p> <p>The liar may resist confrontation, denying that she lied. Or she may use other language: forgetfulness privacy, the protection of someone else. Or she may bravely declare herself a coward. This allows her to go on lying, since that is what cowards do. She does not say, I was afraid, since this would open the question of other ways of handling her fear. It wouid open the question of what is actually feared.</p> <p>She may say, I didn't want to cause pain. What she really did not want is to have to deal with the other’s pain. The lie is a short-cut through another’s personality.</p> <p>Truthfulness, honor, is not something which springs ablaze of itself; it has to be created between people.</p> <p>This is true in political situations. The quality and depth of the politics evolving from a group depends in very large part on their understanding of honor.</p> <p>Much of what is narrowly termed "politics" seems to rest on a longing for certainty even at the cost of honesty, for an analysis which, once given, need not be re-examined. Such is the dead-endedness—for women—of <rs key="Marxism" ref="http://www.wikidata.org/entity/Q7264">Marxism</rs> in our time.</p> <p>Truthfulness anywhere means a heightened complexity. But it is a movement into evolution. Women are only beginning to uncover our own truths; many of us would be grateful for some rest in that struggle, would be glad just to lie down with the sherds we have painfully unearthed, and be satisfied with those. Often I feel this like an exhaustion in my own body.</p> <p>The politics worth having, the relationships worth having, demand that we delve still deeper.</p> <p>The possibilities that exist between two people, or among a group of people, are a kind of alchemy. They are the most interesting things in life. The liar is someone who keeps losing sight of these possibilities.</p> <p>When relationships are determined by manipuation, by the need for control, they may possess a dreary, bickering kind of drama, but they cease to be interesting. They are repetitious; the shock of human possibility has ceased to reverberate through them.</p> <p>When someone tells me a piece of the truth which has been withheld from me, and which I needed in order to see my life more clearly, it may bring acute pain, but it can also flood me with a cold, sea-sharp wash of relief. Often such truths come by accident, or from strangers.</p> <p>It isn’t that to have an honorable relationship with you, I have to understand everything, or tell you everything at once, or that I can know, beforehand, everything I need to tell you.</p> <p>It means that most of the time I am eager, longing for the possibility of telling you. That these possibilities may seem frightening, but not destructive, to me. That I feel strong enough to hear your tentative and groping words. That we both know we are trying, ail the time, to extend the possibilities of truth between us.</p> <p>The possibility of life between us.</p> </div> </body> <back> <div><p>Adrienne Rich is a well-known poet and feminist who has published 9 books. The most recent one, <title key="Rich, Adrienne Cecile. | Of woman born" ref="http://viaf.org/viaf/9718159521652133070000/">Of Woman Born: Motherhood as Experience and Institution</title> (W.W. Norton & Company), she described as coming “from the double need to survive and to work; and I wrote it in part for the young woman I once was, divided between body and mind, wanting to give her the book she was seeking...." </p></div> </back> </text> </TEI>
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"@id": "https://leaf-writer.leaf-vre.org", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "2.7.3" } }]]> </rdf:Description> </rdf:RDF></xenoData> </teiHeader> <text> <body> <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_006.jpg"/> <div> <head> <title>Toward Socialist Feminism</title></head> <byline><persName key="Barbara Ehrenreich" ref="http://www.wikidata.org/entity/Q283659">Barbara Ehrenreich</persName></byline> </div> <note type="researchNote">Versions of this article have been presented at the Socialst Feminist Conference, Yellow Springs, Ohio, July 1975; at Women's Week, Brown University, April, 1976; and in WIN (June 3, 1976) as "What is Socialist Feminism?"</note> <div> <p> At some level, perhaps not too well articulated, socialist feminism has been around for a long time. You are a woman in a capitalist society. You get pissed off: about the job, about the bills, about your husband (or ex), about the kids' school, the housework, being pretty, not being pretty, being looked at, not being looked at (and either way, not listened to), etc. If you think about all these things and how they fit together and what has to be changed, and then you look around for some words to hold all these thoughts together in abbreviated form, you'd almost have to come up with something like "<rs key="socialist feminism" ref="http://www.wikidata.org/entity/Q2420666" >socialist feminism</rs>." </p> <p>A lot of us came to socialist feminism in just that way: we were reaching for a word/term/ phrase that would begin to express all of our concerns, all of our principles in a way that neither "socialist" nor "feminist" seemed to. I have to admit that most socialist feminists know are not too happy with the term "socialist feminist" either. On the one hand it is too long (l have no hopes for a hyphenated mass movement); on the other hand it is much too short for what is, after all, really socialist internationalist anti-racist anti-heterosexist feminism.</p> <p>The trouble with taking a new label of any kind is that it creates an instant aura of sectarianism. "Socialist feminism" becomes a challenge, a mystery, an issue in and of itself. We have speakers, conferences, articles on "socialist feminism"—though we know perfectly well that either"socialism" or "feminism" is too huge and too inclusive to be a subject for any sensible speech, conference, or article. People, including avowed socialist feminists, ask themselves anxiously, "What is socialist feminism?" There is a kind of expectation that it is (or is about to be at any moment, maybe in the next speech, conference or article) a brilliant synthesis of world historical proportions—an evolutionary leap beyond <persName key="Karl Marx" ref="http://www.wikidata.org/entity/Q9061" >Marx</persName>, <persName key="Sigmund Freud" ref="http://www.wikidata.org/entity/Q9215">Freud</persName> and <persName key="Mary Wollstonecraft" ref="http://www.wikidata.org/entity/Q101638" >Wollstonecraft</persName>. Or that it will turn out to be nothing, a fad seized on by a few disgruntied feminists and female socialists, a temporary distraction.</p> <p>I want to try to cut through some of the mystery which has grown up around socialist feminism. Here I am going to focus on our "theory"—the way we look at and analyze the world. I am not going to deal with our total outlook as socialist feminists because I want to stick as closely as possible to the interface of the two main traditions we grow out of—socialism and feminism. </p> <p> A logical way to start is to look at socialism and feminism separately. How does a socialist—more precisely a <rs key="Marxist" ref="http://www.wikidata.org/entity/Q12716775">Marxist</rs>—look at the world? How does a <rs key="feminist" ref="http://www.wikidata.org/entity/Q34074720">feminist</rs> look at the world? To begin with, Marxism and feminism have something important in common: they are critical ways of looking at the world. Both rip away popular mythology and "common-sense wisdom“ and force us to look at experience in a new way. Both seek to understand the world—not in terms of static balances and symmetries (as in conventional social science), but in terms of antagonisms. So they lead to conclusions which are jarring and disturbing at the same time that they are liberating. There is no way to have a Marxist or a feminist outlook and remain a spectator. To understand the reality laid bare by these analyses is to move into action to change it.</p> <p>Here I am going to restrict myself to what I see as the core insights of <rs key="Marxism" ref="http://www.wikidata.org/entity/Q7264">Marxism</rs> and <rs key="feminism" ref="http://www.wikidata.org/entity/Q7252">feminism</rs>, and state these as briefly and starkly as possible: Marxism (in 20 words or less) addresses itself to the class dynamics of capitalist society. Every social scientist knows that capitalist societies are characterized by more or less severe, systemic inequality. Marxism understands this inequality to arise from processes which are intrinsic to <rs key="capitalism" ref="http://www.wikidata.org/entity/Q6206">capitalism</rs> as an economic system. A minority of people (the capitalist class) own all the factories/ energy sources/resources on which everyone else depends in order to live. The great majority (the working class) must, out of sheer necessity work, under conditions set by the capitalists, for the wages the capitalists pay. Since the capitalists make their profits by paying less in wages than the value of what the workers actually produce, the relationship between these two classes is necessarily one of irreconcilable antagonism: the capitalist class owes its very existence to the continued exploitation of the working class. What maintains this system of class rule is, in the last analysis, force. The capitalist class controls (directly or indirectiy) the means of organized violence represented by the state—policemen, jails, etc. Only by waging a revolutionary struggle aimed at the seizure of state power can the working class free itself, and, ultimately, all people.</p> <p>Feminism addresses itself to another familiar inequality. All human societies are marked by some degree of inequality between the sexes. If we survey human societies at a glance, sweeping through history and across continents, we see that they have commonly been characterized<pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_007.jpg" />by: the subjugation of women to male authority, both within the family and in the community in general; the objectification of women as a form of property; a sexual division of labor in which women are confined to such activities as childraising, performing personal services for adult males and specified (usually low-prestige) forms of productive labor. Feminists, struck by the near-universality of these things have looked for explanations in the biological "givens“ which underlie all human social existence: men are physically stronger than women on the average, especially compared to pregnant women or women who are nursing babies. Furthermore, men have the power to make women pregnant. Thus the forms that sexual inequality takes—however various they may be from culture to culture—rest, in the last analysis, on what is clearly a physical advantage males hold over females. That is to say, they rest on violence, or the threat of violence.</p> <p>The ancient, biological roots of male supremacy—the fact of male violence—are commonly obscured by the laws and conventions which regulate the relations between the sexes in any particular culture. But they are there, according to a feminist analysis. The possibility of male assault stands as a constant warning to "bad" (rebellious aggressive) women, and drives "good" women into complicity with male supremacy. The reward for being "good" ("pretty," submissive) is protection from random male violence and, in some cases, economic security.</p> <p>I hope I have written these capsule summaries of Marxism and feminism in such a way that some similarities of approach show through. Marxism rips away the myths about "democracy" and "pluralism" to reveal a system of class rule that rests on forcible exploitation. Feminism cuts through myths about "instinct" and romantic love to expose male rule as a rule of force. Both analyses compel us to look at a fundamental injustice. If either, or both, make you uncomfortable, they were meant to! The choice is to reach for the comfort of the myths or as Marx put it, to work for a social order which does not require myths to sustain it. Having gone to the trouble to provide these thumbnail sketches of Marxism and feminism, the obvious thing to do would be just to add them up and call the sum "socialist feminism." In fact, this is probably how most socialist feminists operate most of the time—as a kind of hybrid, pushing feminism in socialist circles, socialism in feminist circles. Practically speaking, I think this is a perfectly reasonable way to operate a lot of the time. One trouble with leaving things like that, though, is that it keeps people wondering "Well, what is she really?" or demanding of us "What is the principal contradiction?" Such questions often stop us in our tracks: It sounds so compelling and authoritative and logical: "Make a choice! Be one or another!" Yet we know that there is a political consistency to socialist feminism. We are not hybrids or fence-sitters.</p> <p>To get to that political consistency we have to go beyond the capsule versions of Marxism and feminism I laid out. We have to differentiate ourselves, as feminists from other kinds of feminists, and as Marxists from other kinds of Marxists. We have to stake out a socialist feminist kind of feminism and a socialist feminist kind of socialism. Only then is there a possibility that things will "add up" to something more than an uneasy juxtaposition. </p> <p> First, what is our outlook as feminists and how is it different from that of other feminists? I think most radical feminists and socialist feminists would agree with my capsule characteriza- tion of feminism as far as it goes. The trouble with <rs key="radical feminism" ref="http://www.wikidata.org/entity/Q2914207">radical feminism</rs> from a socialist feminist point of view, is that it doesn’t go any farther: it remains transfixed by the universality of male supremacy: things have never really changed; all social systems are "patriarchies“; imperialism, militarism and capitalism are all simply expressions of innate male aggressiveness. And so on. </p> <p>The problem with this is not only that it leaves out men (and the possibility of reconciliation with them on a truly human and egalitarian basis) but that it leaves out an awful lot about women. For example to discount a socialist country such as <placeName key="China" ref="http://www.wikidata.org/entity/Q29520" >China</placeName> as a "patriarchy"—as have heard some radical feminists do—is to ignore the real struggles and achievements of millions of women. Socialist feminists while agreeing that there is something timeless and universal about women's oppression, have insisted that it takes different forms in different settings, and that the differences are of vital importance. There is a difference between a society in which sexism is expressed by female infanticide and a society in which sexism takes the form of unequal representation on the Central Committee. And the difference is worth dying for. </p> <p>One of the historical variations on the theme of sexism which ought to concern all feminists is the set of changes that came with the transition from an agrarian society to industrial capitalism. This is no academic issue. The social system which industrial capitalism replaced was in fact a patriarchal one, and I am using that term now in its original sense to mean a system in which production is centered in the household and is presided over by the oldest male. The fact is that industrial capitalism came along and tore the rug out from under that system: production went into the factories; individuals broke off from the family to become "free" wage earners. To say that capitalism disrupted the patriarchal organization of production and family life is not, of course, to say that capital- ism abolished male supremacy! But the particular<pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_008.jpg" />forms of sex oppression we experience today are, to a significant degree, recent developments. A huge historical discontinuity lies between us and true patriarchy. If we are to understand our experience as women today, we must move beyond the biological invariants of human experience to a consideration of capitalism as a system. </p> <p>There are other ways I could have gotten to the same point. I could have said simply that as feminists we are most interested in the most oppressed women—poor and working-class women, third-world women—and for that reason we are led to a need to comprehend and confront captialism. I could have said that we need to address ourselves to the class system simply because women are members of classes But I am trying to bring out something else about our perspective: that there is no way to understand sexism as it acts on our lives—never mind class oppression for a minute—without putting it in the historical context of capitalism. </p> <p>Now let'cs go on to our outlook as Marxists. Again, I think most socialist feminists would agree with my capsule summary as far as it goes. And the trouble again is that there are a lot of people (I'll call them "mechanical Marxists") who do not go any further. To these people, the only "real" and important things that go on in capitalist society are those that relate to the productive process or the conventional political sphere. From such a point of view, every other part of experience and social existence—education, sexuality, recreation, the family, art, music, housework (you name it)—is peripheral to the central dynamics of social change; it is part of the "superstructure" or "culture."</p> <p>Socialist feminists are in a very different camp. We (along with many Marxists who are not feminists) see capitalism as a social and cultural totality. We understand that, in its search for markets, capitalism is driven to penetrate every nook and cranny of social existence. Especially in the monopoly capitalism phase, the realm of consumption is every bit as important, just from an economic point of view as the realm of production. So we cannot understand class struggle as something confined to issues of wages and hours, or confined only to workplace issues. Class struggle occurs in every arena where the interests of the classes conflict, and that includes education, health, the arts, etc. We aim to transform not only the ownership of the means of production, but the totality of social existence.</p> <p>So, as Marxists, we come to feminism from a completely different place than the "mechanical Marxists." Because we see monopoly capitalism as a political/economic/cultural totality, we have room within our Marxist framework for feminist issues which have nothing ostensibly to do with production or "politics " issues that have to do with "private" life. </p> <p> Furthermore, in our brand of Marxism, there is no "woman question," no big mystery about women—because we never compartmentalized women off to the "superstructure“ in the first place. Marxists of a mechanical bent continually ponder the issue of the unwaged woman (the housewife): is she really a member of the working class? That is, does she really produce surplus value? We say, of course housewives are members of the working class—not because we have some elaborate proof that they really do produce surplus value–but because we understand a class as being composed of people, and as having a social existence quite apart from the capitalist-dominated realm of production. When we think of class in this way, then we see that in fact the women who seemed most peripheral the housewives are at the very heart of their class—raising children, holding together families, maintaining the culture and social networks of the community. So we are coming out of a kind of feminism and a kind of Marxism whose interests quite naturally flow together. I think we are in a position now to see why it is that socialist feminism has been such a great mystery. It is a paradox only as long as what you mean by socialism is really "mechanical Marxism" and what you mean by feminism is an ahistorical kind of radical feminism. These things don’t add up; they have nothing in common. But if you put together another kind of socialism and another kind of feminism, as I have tried to define them, you do get some common ground. And that is one of the most important things about socialist feminism today: that it is a space—free from the constrictions of a truncated kind of feminism and a truncated version of Marxism—a space in which we can develop the kind of politics that address the political/ economic/cultural totality of monopoly capitalist society. We could go only so far with the available feminisms, the conventional Marxism, and then we had to break out to something that is not so restrictive and so incomplete in its view of the world. We had to take a new name, socialist feminism," in order to assert our determination to comprehend the whole of our experience and to forge a politics that reflects the totality of that comprehension. At that I may have fulfilled my mission of demystifying socialist feminism, but I don't want to leave this theory as a "space" or a common ground. Things are beginning to grow in that ground. We are closer to a synthesis in our understanding of sex and class capitalism and male domination, than we were a few years ago. Here l will indicate very sketchily one such line of thought:</p> <list> <item>1. The Marxist/feminist understanding that class and sex domination rest "ultimately" on force is correct, and this remains the most devastating critique of sexist/capitalist society. But there is a lot to that "ultimately." In a <pb facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_009.jpg" /> day-to-day sense, most people acquiesce to sex and class domination without being held in line by the threat of violence, and often without even the threat of material deprivation. </item> <item>2. It is very important, then, to figure out what, if not the direct application of force, keeps things going. In the case of class a great deal has been written already about why the American working class lacks militant class consciousness. Certainly ethnic divisions especially the Black/white division, are a key to the answer. But, I would argue, in addition to being divided, the working class has been socially atomized: working-class neighborhoods have been destroyed and allowed to decay; life has become increasingly privatized and inward-looking; skills once possessed by the working class have been expropriated by the capitalist class; capitalist-controlled "mass culture“ has edged out almost all indigenous working-class culture and institutions. Instead of collectivity and self-reliance as a class there is mutual isolation and collective dependency on the capitalist class. </item> <item>3. The subjugation of women, in ways characteristic of late capitalist society, has been a key to this process of class atomization. To put it another way: the forces which have atomized working-class life and promoted cultural/material dependency on the capitalist class are the same forces which have served to perpetuate the subjugation of women. It is women who are most isolated in what has become an increasingly privatized family existence (even when they work outside the home too). It is, in many instances women's skills (productive skills, healing, midwifery) which have been discredited or banned to make way for commodities. It is, above all, women who are required to be utterly passive/uncritical/dependent (i.e. "feminine") in the face of the pervasive capitalist penetration of private life. Historically, late capitalist penetration of working-class life has singled out women as prime targets of pacification (or "feminization") because women are the culture-bearers of their class. </item> <item>4. It follows that there is a fundamental interconnectedness between women's struggle and what is traditionally conceived as class struggle. Not all women's struggles have an inherently anti-capitalist thrust (particularly not those which seek only to advance the power and wealth of special groups of women), but all those which build collectivity and collective confidence among women are vitally important to the building of class consciousness. Conversely, not all class struggles have an inherently anti-sexist thrust (especially not those which cling to pre-industrial patriarchal values) but all those which seek to build the social and cultural autonomy of the working class are necessarily linked to the struggle for women's liberation.</item> </list> <p>This is one direction which socialist feminist analysis is taking. No one is expecting a synthesis to emerge which will collapse socialist and feminist struggles into the same thing. The capsule summaries I gave earlier retain their "ultimate" truth: there are crucial aspects of capitalist domination (such as racial oppression) which a purely feminist perspective simply cannot account for or deal with—without bizarre distortions, that is. There are crucial aspects of sex oppression (such as male violence within the family) into which socialist thought has little insight—again without a lot of stretching and distortion. Hence the need to continue to be socialists and feminists. But there is enough of a synthesis, both in what we think and what we do, for us to begin to develop a self-confident identity as socialist feminists. </p> </div> </body> <back> <p>Barbara Ehrenreich is the co-author, with <persName key="Deirdre English" ref="http://www.wikidata.org/entity/Q5252562">Deirdre English</persName>, of <title>Witches, Midwives and Nurses: A History of Women Healers</title>, and <title>Complaints and Disorders: The Sexual Politics of Sickness</title> (<orgName key="The Feminist Press" ref="http://www.wikidata.org/entity/Q7733667" >Feminist Press</orgName>, New York). She is a member of <orgName key="HealthRight International" ref="http://www.wikidata.org/entity/Q5690411" >HealthRight</orgName> (a New York women's health collective), <orgName key="Action for Women in Chile (Organization)" ref="http://viaf.org/viaf/311777889/">Action for Women in Chile</orgName>, and <orgName key="New American Movement" ref="http://www.wikidata.org/entity/Q7005316">New American Movement</orgName>.</p> </back> </text> </TEI>
