Feminism and Literature

Howevenr, on the very eve of World contend II, when the country was still recovering from the striking Depression and unemployment rates had been reduced, hostility toward women in the workplace remained high. wonted cultural norms principally dictated a wife-and-mother role for women, and in that respect was by and large an absence of public-policy debate on that subject.

ontogeny of the third wave of women's liberation movement was all about intervention and debate. It achieved momentum in the 1960s. Part of the reason was publication of the touristy Feminine Mystique by Betty Friedan, which gave voice not so ofttimes to new ideas as to ideas that had lain dormant later World War II and during the 1950s entrenchment of the American nuclear-family myth. It would be insecure to claim too much for Friedan's text, but its modest schedule came down to the idea that working mothers were perhaps not such(prenominal) a bad idea and might expand women's horizons; that was heresy enough for popular imagination.

Another part of the reason third-wave women's liberation movement reached critical mass was the "authority of experience" (Diamond & Edwards, 1977). Social retrospect that at the time dominated popular consciousness was principally grounded in race-based civil-rights activism. As of 1960, women who completed adv

Esposito, J. L. (1999). The Islamic threat: Myth or reality? saucily York: Oxford University Press.

The cleavage of feminist perspective seems elusive of resolution, complicated as it has become by what seem to be "extrafeminist" sociopolitical ideologies that are much or less socially liberal or ultraconservative in the traditional sense. Even so, it is difficult not to fill up that feminist critique has passed from diffident politesse to assertiveness among 1792 and the 21st century. Where it will lead remains to be seen.

Said, E. W. (1993). kitchen-gardening and imperialism. New York: Knopf/Random House.

Nor was that all.

Hostile critics of feminism hold that feminism argues not for parity but for partiality, irrespective of exposure of patriarchate and hierarchy: "If reversing the gender hierarchy is not the objective, why is thither such a significant emphasis on the attributes of womanish thinking?" (Hayman & Levit, 1994, p. 349). In her commentary on evidence of a wave of popular anti-feminism, Faludi argues that the successes of feminist advocacy fostered a " exceedingly effective, often insidious campaign to discredit its goals, distort its heart and soul and make women question whether they really want equality after all" (Gibbs & Attinger, 1992, pp. 51-2). There has also been critique from those who have been historically on the socioeconomic margins. Consider Walker's four-part definition of womanism: outrageous or willful, grown-up behavior by feminists of color; women loving women (sexually or not), and "attached to survival and wholeness of entire people, male and female"; loving of people (Folk), herself, food, spirit, music, etc. Accordingly, "womanist is to feminist as purple to lavender" (Walker, cited by Cannon, 1988, p. 22). In the black womanist view, oppression is the basic position of life for black women and is to be aggressively opposed. Black womanist ethical motive filters established ethical principles through black women's "facticity of life" as the experience of receivin
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