Focusing on themes like the working conformism, the social eterodirection, the effects of mass society and the psychological alienation, Friedan interpreted the «problem that has no name» as a sort of identity and maturity crisis. Was feminism to be realized through individual transformation and consequent sociopolitical change or through a sociopolitical struggle that creates the conditions for individual transformation?
Leaving a Marxist and racial based analysis — particularly attentive to the superstructures of power and exploitation, and thus to the conditions of working-class women and black women — Friedan decided to focus on the life of suburban white educated middle-class women.
Can we actually consider The Feminine Mystique «the revolutionary manifesto of women's liberation», as it was by many defined? Feminist thinking has grown and developed enormously since Issues of working class women and women of color — African-American, Native-American, Asian-American, and Hispanic women — were raised by their own movements.
Differences erupted. The criticism that she developed remained within a mainstream context, which gave visibility to a few privileged women. Moreover, in The Feminine Mystique Friedan still kept in high regard the institutions of marriage, motherhood and family, not considering other possible choices. After the publication of The feminine Mystique, the American Historian Gerda Lerner wrote to Friedan to congratulate, regretting however for the focus on white middle-class women, remembering how this narrow perspective had been for a long time one of the limits of the suffragist movement; the working women, especially black, could not be ignored because of their number, economic strength and double experience of oppression.
What Friedan had instead done, was marginalizing a foreground reality in full political ferment. While much of white America retreated to the suburbs, conformed to the consumer, corporate way of life, and avoided political activism at time when anti-Communist crusaders could easily destroy the lives of political dissenters, black America was busy marshaling the most important grass-roots political movement of the century.
According to bell hooks21 and Angela Davis22 — the two leading exponents of black feminism — Friedan ignored the existence of all non-white and poor women, representing paradigmatically the more general tendency of western white liberal conservative feminism — perceived by African-American women and by the new radical feminists as extremely racist, classist and heterosexist. One issue she never raised, for example, was the question of why women alone should have been held responsible for housework and child care, perpetuating in this way a lasting stereotype.
Johnson, to include women in his affirmative action policies, endorsed the Equal Rights Amendment and made reform of abortion laws a national priority. NOW concentrated on destroying obstacles that defined women as different in rights or abilities from men: integration, not separation, and reform, not revolution, were its goals.
The name — National Organization for Women — expressed a commitment to recruit both men and women who shared a belief in gender equality.
If male-dominated institutions and values were the problem, women must develop their own institutions — reflecting their owns values — and make these the cornerstone independence.
The new feminists would demand access to professional occupations and skilled jobs, protest low wages, and work for pay equity. They would reject the double standard that had plagued their mothers and would claim their rights to reproductive choice and legal abortion. It might not have been as profound as The Second Sex or as radical as the stream of articles and pamphlets that a few years later would pour from the mimeograph machines of the women's liberation movement.
But for millions of American women it was as profound and as radical as it needed to be». Sara M. Evans, Born for Liberty. Kerber, A. Kessler-Harris, K. Kish Shlar ed. Tyler May, Homeward Bound. Evans, Personal Politics. Jackson: University Press of Mississippi, , Cott ed. Kalendin, Mothers and more. Cott, Nancy F. Davis, Angela Y.
Echols, Alice, Daring to be bad. Evans Sara M. Evans, Sara M. Friedan, Betty, Life so far. Kalendin, E. American Women in the s, Boston: Twayne Publisher, Kerber, L. Sherman, Janann ed. Tyler May, E. Tong Putnam, R. Vezzosi, Elisabetta, Mosaico americano. Please note that the tricks or techniques listed in this pdf are either fictional or claimed to work by its creator.
We do not guarantee that these techniques will work for you. Some of the techniques listed in The Feminine Mystique may require a sound knowledge of Hypnosis, users are advised to either leave those sections or must have a basic understanding of the subject before practicing them.
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