Monday, March 21, 2011


One of the most painful parts about writing my thesis on feminist activism, is documenting all the idiotic things people have said. Namely, my leftie ex-boyfriends. Also known as MANARCHISTS.


You know, because actually confronting your own white male privilege is a whole lot easier after the revolution. Until then, you can just convieniently jot it down at the bottom of your to-do list.


Anonymous said...

I said something similar to what is on the left and now I feel bad, even though the kyriarchy is screwing me over in all three aspects.

dola said...

I like these comics very much. Here's to the Florida > NYC freedom corridor. :)

So this one reminds me of what the feminist and revolutionary Marxist-Humanist Raya Dunayevskaya had to say about waiting for the break down of sexism/racism/etc. till 'the day after' the revolution. She starts off quoting something a woman named Doris Wright wrote in 1971:

"'I’m not thoroughly convinced that Black Liberation, the way it’s being spelled out, will really and truly mean my liberation. I’m not so sure that when it comes time “to put down my gun,” that I won’t have a broom shoved in my hands, as so many of my Cuban sisters have.'


"When that black Women’s Liberationist expressed a fear that when it comes to putting down the gun, she may once again have a broom shoved into her hands, she was expressing one of the most anti-elitist new forces and new passions that had come on the historic stage and were raising altogether new questions. It is true that, on the whole, these were questions addressed to the private capitalistic world, specifically the U.S. But the women were saying: “We will no longer be objects – mindless sex objects, or robots that keep house, or cheap manual labor you can call in when there are no men available and discard when there are.” These women were also demanding their heads back, and it is this which surprised none more than the New Left, since though born out of the New Left, it was the New Left men whom Women’s Liberation opposed. The same women who had participated in every phase of the freedom movements refused to continue being the typists, the mimeographers, the “ladies’ auxiliaries” to the Left. They demanded an end to the separation of mental and manual labor, not only as a “goal,” not only against capitalist society, but as an immediate need of the Left itself, especially regarding women. Nor were they afraid to attack the male chauvinism in the black movement as well. Black and white women joined together to do battle with the arrogance of a Stokely Carmichael, who had said that “the only position for women in the movement is prone.”

"So uncompromising as well as adamant was their attack on elitism and authoritarianism that the very structure of the new Women’s Liberation groups, the small groups that sprang up everywhere, were an effort to find a form that would allow for the self-development of the individual woman. They disregarded the established women’s groups because they too were structured and too concerned with the middle-class professional women. They wished to release all women – most of all black, working-class, Chicano, Indian. Whether it was a question of the right to abortion, or equal pay, or having control over their own lives, the single word was NOW. Freedom meant now, today, not tomorrow, much less the day after. “Now” meant not waiting for the day of revolution, much less excluding from the political struggle the question of the relationship of man to woman. Women no longer considered that question a merely private matter, for that was only the standard way of making women feel isolated and helpless. The very fact that freedom was in the air meant that she no longer was alone, that there were thousands forming a movement, a force. Individuality and collectivity became inseparable from the mass demonstrations in August 1970. And for the first time also, history was not past but in the making. And now that they were making it, there was no feeling that they were lost in a collectivity, but rather that each was individualised through this historic process.

dola said...


"Thus, in spite of adverse publicity about “ugly girls burning bras” and whatever other nonsense the male chauvinists played up in order to make the movement look silly, more and more women kept joining it. Different kinds of women who had never joined anything before became activists – and thinkers. In addition to those who called themselves members of the movement, thousands more expressed the same ideas, from the welfare mothers’ organisations to the new drives to unionise women’s industries and fight the discrimination sanctioned by existing unions. And the many voices expressing the ideas of Women’s Liberation were the result not of women reading Kate Millett’s Sexual Politics or the hundreds of less serious works on the subject, but of the hunger for new roles in society and new relationships for them here and now."

rest here: