Alone 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-stylesheet type="text/css" href="null"?><TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#"> <teiHeader> <fileDesc> <titleStmt> <title>Alone</title> <author>Deborah Hiller</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>Heresies: Issue 1</title> </analytic> <monogr> <imprint> <publisher>HERESIES: A Feminist Publication on Art and Politics</publisher> <pubPlace> <address> <name>Heresies</name> <postBox>P.O. Boxx 766, Canal Street Station</postBox> <settlement>New York</settlement> <region>New York</region> <postCode>10013</postCode> </address> </pubPlace> </imprint> </monogr> </biblStruct> </sourceDesc> </fileDesc> <xenoData><rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:rdfs="http://www.w3.org/2000/01/rdf-schema#" xmlns:as="http://www.w3.org/ns/activitystreams#" xmlns:cwrc="http://sparql.cwrc.ca/ontologies/cwrc#" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:dcterms="http://purl.org/dc/terms/" xmlns:foaf="http://xmlns.com/foaf/0.1/" xmlns:geo="http://www.geonames.org/ontology#" xmlns:oa="http://www.w3.org/ns/oa#" xmlns:schema="http://schema.org/" xmlns:xsd="http://www.w3.org/2001/XMLSchema#" xmlns:fabio="https://purl.org/spar/fabio#" xmlns:bf="http://www.openlinksw.com/schemas/bif#" xmlns:cito="https://sparontologies.github.io/cito/current/cito.html#" xmlns:org="http://www.w3.org/ns/org#"> <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": "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://leaf-review.bucknell.edu/sites/default/files/2025-04/hiller_0_0_0_0_0_0_0_0.xml?person_annotation_20221110202519797", "type": "oa:Annotation", "dcterms:created": "2022-11-11T01:25:19.797Z", "dcterms:creator": { "@type": [ "cwrc:NaturalPerson", "schema:Person" ], "cwrc:hasName": "Kaitlyn Segreti" }, "oa:motivatedBy": "oa:identifying", "oa:hasTarget": { "@id": "https://leaf-review.bucknell.edu/sites/default/files/2025-04/hiller_0_0_0_0_0_0_0_0.xml?person_annotation_20221110202519797#Target", "@type": "oa:SpecificResource", "oa:hasSource": { "@id": "https://leaf-review.bucknell.edu/sites/default/files/2025-04/hiller_0_0_0_0_0_0_0_0.xml", "@type": "dctypes:Text", "dc:format": "text/xml" }, "oa:renderedVia": { "@id": "https://leaf-review.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "3.6.0" }, "oa:hasSelector": { "@id": "https://leaf-review.bucknell.edu/sites/default/files/2025-04/hiller_0_0_0_0_0_0_0_0.xml?person_annotation_20221110202519797#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/back/p/persName" } }, "oa:hasBody": { "@type": "cwrc:NaturalPerson", "@id": "http://www.wikidata.org/entity/Q5044485", "dc:format": "text/plain" }, "as:generator": { "@id": "https://leaf-review.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "3.6.0" } }]]> </rdf:Description> </rdf:RDF></xenoData></teiHeader> <text> <body> <pb cert="high" facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_037.jpg" generatedBy="human" xml:space="default" n="35"/> <head> <title>Alone</title></head> <byline><persName>Deborah Hiller</persName></byline> <lg> <l>She who walks alone and dreams</l> <l>will remain lonely.</l> </lg> <lg> <l>She who sleeps with her pillow</l> <l>only dreams of her pillow as partner.</l> </lg> <lg> <l>But she who sits in her cell,</l> <l>and writes</l> <l>will master this world.</l> </lg> </body> <back><p>From <title>Songs from a Free Space/Writings</title> by Women in Prison, edited by <persName key="Carol Muske-Dukes" ref="http://www.wikidata.org/entity/Q5044485">Carol Muske</persName> and <persName>Gail Rosenblum</persName>, New York, n. d. </p></back> </text> </TEI>
Astrology Hype 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-stylesheet type="text/css" href="https://raw.githubusercontent.com/BucknellDSC/heresies/main/CSS/heresies_cwrc.css"?><TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#"> <teiHeader xmlns="http://www.tei-c.org/ns/1.0"> <fileDesc> <titleStmt> <title>Astrology Hype</title> <author>Carole Ramer</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>Heresies: Issue 1</title></analytic> <monogr> <imprint> <publisher>HERESIES: A Feminist Publication on Art and Politics</publisher> <pubPlace> <address> <name>Heresies</name> <postBox>P.O. Boxx 766, Canal Street Station</postBox> <settlement>New York</settlement> <region>New York</region> <postCode>10013</postCode> </address> </pubPlace> </imprint> </monogr> </biblStruct> </sourceDesc> </fileDesc> <xenoData><rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:rdfs="http://www.w3.org/2000/01/rdf-schema#" xmlns:as="http://www.w3.org/ns/activitystreams#" xmlns:cwrc="http://sparql.cwrc.ca/ontologies/cwrc#" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:dcterms="http://purl.org/dc/terms/" xmlns:foaf="http://xmlns.com/foaf/0.1/" xmlns:geo="http://www.geonames.org/ontology#" xmlns:oa="http://www.w3.org/ns/oa#" xmlns:schema="http://schema.org/" xmlns:xsd="http://www.w3.org/2001/XMLSchema#" xmlns:fabio="https://purl.org/spar/fabio#" xmlns:bf="http://www.openlinksw.com/schemas/bif#" xmlns:cito="https://sparontologies.github.io/cito/current/cito.html#" xmlns:org="http://www.w3.org/ns/org#"/></xenoData></teiHeader> <text> <body> <pb n="35"/> <head><title>Astrology Hype</title></head><byline><persName cert="high" role="aut" type="real">Carole Ramer</persName></byline> <lg> <l> While in prison six months</l> <l>my horoscope predicted:</l> <l>"Travel to exciting places.</l> <l>New career opportunities.</l> <l>Romance and adventure."</l> </lg> <lg> <l>So far—I've traveled from jail</l> <l>to Manhattan Supreme Court.</l> <l>My pay scale has increased from 10 to 25¢ per hour.</l> <l>Numerous other inmates have made</l> <l>overtly sexual advances to me</l> <l>in vacant stairwells.</l> </lg> <lg> <l>Honey,</l> <l>that's not my idea of a rising sign.</l> </lg> </body> </text> </TEI>
Ten Ways of Looking at Prison Lunch 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-stylesheet type="text/css" href="null"?><TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#"> <teiHeader> <fileDesc> <titleStmt> <title>Ten Ways of Looking at Prison Lunch</title> <author>Gloria Jenson</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>Heresies: Issue 1</title> </analytic> <monogr> <imprint> <publisher>HERESIES: A Feminist Publication on Art and Politics</publisher> <pubPlace> <address> <name>Heresies</name> <postBox>P.O. 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"as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "3.6.0" }, "oa:hasSelector": { "@id": "https://leaf.bucknell.edu/sites/default/files/2024-10/jensen_0_0_0.xml?note_annotation_20241015194412163#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/note" } }, "oa:hasBody": { "@type": "cwrc:Note", "dc:format": "text/plain", "rdf:value": "(With apologies to Wallace Stevens)" }, "as:generator": { "@id": "https://leaf.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "3.6.0" } }]]> </rdf:Description> </rdf:RDF></xenoData></teiHeader> <text> <body> <pb cert="high" facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_037.jpg" generatedBy="human" xml:space="default" n="35"/> <head><title>Ten Ways of Looking at Prison Lunch</title></head> <byline><persName><persName>Gloria Jensen</persName></persName></byline> <note>(With apologies to <persName key="Wallace Stevens" ref="http://www.wikidata.org/entity/Q166835">Wallace Stevens</persName>)</note> <list> <item>1. With both hands over your eyes, releasing one hand slowly to peep.</item> <item>2. Through the eyes of a friend you have by the hand—who reads braille.</item> <item>3. In the bing [solitary] where you can refuse to have the thing brought in at all and just lie there and sleep.</item> <item>4. From across the steam line, where people marvel at your petite body (if only they knew it's not by <emph>choice</emph> you prefer to remain frail and cautious).</item> <item>5. From a prison visitor's point of view — when suddenly, miraculously, all one sees is steak, greens and potatoes.</item> <item>6. From your window late at night as you watch one man run with a rake, followed by another with a sack, followed by a corrections officer, followed by a ruckus you've not seen but heard — then all three returning, dragging a heavy sack.</item> <item>7. Witnessing something come ashore in the bay and thinking: my, but it gave up a great fight.</item> <item>8. Wondering why they have signs saying DO NOT PEE ON THE GRASS. Then seeing the kitchen girls go out, mow it down and bring it in.</item> <item>9. Good Friday—when all the world's generous and the relief truck pulls up to the kitchen door to drop off loads of potatoes they couldn't unload anywhere else.</item> <item>10. Seeing more clearly the lunch of steak, greens and potatoes—as you attack the steak first and realize the fight you witnessed (#6) is not yet over, for the beast is biting you now too.</item> </list> </body> <back> <p> *From <title>Songs from a Free Space/Writings by Women in</title>, edited by <persName key="Carol Muske-Dukes" ref="http://www.wikidata.org/entity/Q5044485">Carol Muske</persName> and <persName key="Rosenblum, Gail" ref="http://viaf.org/viaf/162983592/">Gail Rosenblum</persName>, New York, n. d. </p> </back> </text> </TEI>
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"schema:softwareVersion": "3.5.0" } }]]> </rdf:Description> </rdf:RDF></xenoData></teiHeader> <text> <body> <pb cert="high" facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_064.jpg" generatedBy="human" xml:space="default" n="62"/> <head><title type="main">Notes From the First Year</title></head><head> <title type="sub">(for my sisters, a trilogy of revolution)</title></head> <byline><persName key="Susan Edith Saxe" ref="http://www.wikidata.org/entity/Q7647784">Susan Saxe</persName></byline><div type="poem" n="I"><head>Patience</head> <lg> <l>There is no need now to rush about my life,</l> <l>I have time, each day, to unfold</l> <l>carefully, my rage —</l> <l>no longer impotent,</l> <l>But the most powerful force in the universe.</l> <l>(Do you hear me, Mother?)</l> <l>Slowly like a sunflower, like a tree,</l> <l>Revolution unfolds before me:</l> <l>Newspaper pages beginning with world news,</l> <l>and ending with the comics,</l> <l>and classified ads announcing the end</l> <l>of things as we know them.</l> <l>Inevitably the world, the nation, the city,</l> <l>the arts, society, sports</l> <l>and personals</l> <l>will be recycled</l> <l>By patient origamists, armed with love.</l> </lg> </div> <div type="poem" n="II"> <head>Questionnaire</head> <lg> <l>There is unfeminine (but oh, so Female)</l> <l>sureness in my hands,</l> <l>checking "No." to every question</l> <l>in the Harris poll, <title key="Reader's Digest" ref="http://www.wikidata.org/entity/Q371820">Reader's Digest</title>,</l> <l><title key="Mademoiselle" ref="http://www.wikidata.org/entity/Q738294">Mademoiselle</title>,</l> <l>I am an outlaw, so none of that applies to me:</l> <l>I do not vote in primaries, do not wish to increase</l> <l>my spending power, do not take birth control</l> <l>pills.</l> <l>I do not have a legal residence, cannot tell you</l> <l>my given name or how (sometimes very) old</l> <l>I really am.</l> <l>I do not travel abroad, see no humor in uniforms,</l> <l>and my lips are good enough for my lover</l> <l>as they are.</l> <l>Beyond that, no one heads my household, I would not</l> <l>save my marriage if I had one, or anybody else's</l> <l>if I could.</l> <l>I do not believe that politicians need me, that Jesus</l> <l>loves me, or that short men are particularly sexy.</l> <l>Nor do l want a penis.</l> <l>What else do you have to offer?</l> </lg> </div> <div type="poem" n="III"> <head>I Argue My Case</head> <lg> <l>Gentlemen of the Jury:</l> <l>I have had the time and opportunity to appear</l> <l>before you in the guise</l> <l>(disguise) of every woman:</l> <l>to you, sir, I was the dumb hand</l> <l>that wiped your</l> <l>table,</l> <l>to you, sir, a flimsy black</l> <l>skirt on legs,</l> <l>to you, some hard</l> <l>down-on-me woman who might</l> <l>(or might not) yet</l> <l>be downed again.</l> <l>To him, an ass,</l> <l>to him, a breast, a leg</l> <l>to him.</l> <l>To that one, just another working bitch.</l> <l>To each, another history, to each</l> <l>another (partial) lie.</l> <l>We women are liars, you say.</l> <l>(It is written.)</l> <l>But you have made us so.</l> <l>We are too much caught up in cycles, you say.</l> <l>But your gods cannot prevent that.</l> <l>So we act out our cycles,</l> <l>one or many,</l> <l>in the rhythm of what has to be</l> <l>(because we say so)</l> <l>our common destiny.</l> <l>And so, before you are taken in by one of our</l> <l>perfect circles,</l> <l>remember also that we are in perfect</l> <l>motion.</l> <l>And when you (and you will)</l> <l>run counter to the flow of revolution,</l> <l>the wheel of women will continue to turn,</l> <l>and grind you</l> <l>so fine.</l> </lg> </div> </body> <back> <p>Susan Saxe wrote this and other poems while she was living underground as a fugitive for 4½ years, during which time she was on the F.B.I.'s. <title key="FBI Ten Most Wanted Fugitives" ref="http://www.wikidata.org/entity/Q1386729">Ten Most Wanted List</title> for "overall radical activities." On March 27, 1975, she was arrested in Philadelphia and since then has been tried for allegedly taking part in a Boston bank robbery 7 years ago in which a policeman was killed. Saxe became "a feminist, a lesbian, a woman-identified woman" while underground. She is now in prison awaiting sentence.</p> <p>Reprinted from <title>Talk Among the Womanfolk</title>, Susan Saxe, Philadelphia, Pa., 1976. Susan Saxe. </p> </back> </text> </TEI>
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}, "oa:hasBody": { "@type": "cwrc:NaturalPerson", "@id": "http://www.wikidata.org/entity/Q1921674", "dc:format": "text/plain" }, "as:generator": { "@id": "https://leaf.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "3.6.0" } }]]> </rdf:Description> </rdf:RDF></xenoData></teiHeader> <text> <body> <pb cert="high" facs="https://raw.githubusercontent.com/BucknellDSC/heresies/main/issue01/images/01_063.jpg" generatedBy="human" xml:space="default" n="61"/> <head><title><title>Dead in Bloody Snow</title></title></head> <byline><persName key="Meridel Le Sueur" ref="http://www.wikidata.org/entity/Q1921674">Meridel LeSueur</persName></byline> <lg> <l>I am an Indian woman</l> <l>Witness to my earth</l> <l>Witness for my people.</l> <l>I am the nocturnal door,</l> <l>The hidden cave of your sorrow,</l> <l>Like you hidden deep in furrow</l> <l>and dung</l> <l>of the charnel mound,</l> <l>I heard the craven passing of the</l> <l>white soldiers</l> <l>And saw them shoot at Wounded Knee</l> <l>upon the sleeping village,</l> <l>And ran with the guns at my back</l> <l>Until we froze in our blood on the snow</l> </lg> <lg> <l>I speak from old portages</l> <l>Where they pursued and shot into the river crossing</l> <l>All the grandmothers of <persName key="Black Hawk" ref="http://www.wikidata.org/entity/Q714534" type="real">Black Hawk</persName>.</l> <l>I speak from the smoke of grief,</l> <l>from the broken stone,</l> <l>And cry with the women crying from the marsh</l> <l>Trail and tears of drouthed women,</l> <l>O bitter barren!</l> <l>O barren bitter!</l> <l>I run, homeless.</l> <l>I arrive</l> <l>in the gun sight,</l> <l>beside the white square houses</l> <l>of abundance.</l> <l>My people starve</l> <l>In the time of the bitter moon.</l> <l>I hear my ghostly people crying</l> <l>A hey a hey a hey.</l> </lg> <lg> <l>Rising from our dusty dead the sweet grass,</l> <l>The skull marking the place of loss and flight.</l> <l>I sing holding my severed head,</l> <l>to my dismembered child,</l> <l>A people's dream that died in bloody snow.</l> </lg> </body> <back><p>Meridel LeSueur defines herself as "a 76-year-old Midwestern writer," something of an understatement since she has published 12 books and innumerable stories, articles and poems. "Dead in Bloody Snow" is reprinted from <emph><title key="Rites of Ancient Ripening" ref="http://viaf.org/viaf/183693430">Rites of Ancient Ripening</title></emph> (<orgName>Vanilla Press</orgName>, Minneapolis, 1975) in which she says, "Slogan for 76: Survival is a form of resistance." </p></back> </text> </TEI>
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york</title></head> <byline><persName key="Jan Clausen" ref="http://www.wikidata.org/entity/Q23900389">Jan Clausen</persName></byline> <lg> <l><persName key="Grand Duchess Anastasia Nikolaevna of Russia" ref="http://www.wikidata.org/entity/Q151130">Anastasia</persName> was long rumored</l> <l>to be the only member of</l> <l>the Russian imperial family</l> <l>to escape execution</l> <l>by the Bolsheviks.</l><l>1. </l> </lg> <lg n="1"> <lg> <l>it has begun</l> <l>the rain</l> </lg> <lg> <l>the rain-</l> <l>shaped sleep</l> <l>of women who nod in doorways</l> </lg> <lg> <l>dreaming of good times</l> <l>bars and indian</l> <l>summer</l><l>2. </l> </lg> </lg> <lg n="2"> <l>in the dream</l> <l>picture it is</l> <l>august i am</l> <l>standing on the grass</l> <l>beside blue water</l> <l>i am sixteen</l> <l>full of zen and</l> <l>existentialism</l> <l>acid lust wearing</l> <l>a two piece</l> <l>bathing suit i</l> <l>had my body then</l> <l>browned, frowning</l> <l>bored as havana</l> <l>before the revolution</l><l>3. </l> </lg> <lg n="3"> <l>in my mother's house there are</l> <l>shelves well stocked with</l> <l>cans, mixes, paper products.</l> <l>dreams of land. dreams</l> <l>of flight to the country.</l> <l>these white-skinned dreams</l> <l>of cities without color,</l> <l>catastrophes we do not name,</l> <l>these dreams of dreamless sleep,</l> <l>remembering nothing.</l><l>4.</l> </lg> <lg n="4"> <l>she hid joints of mutton</l> <l>beneath her skirt</l> <l>her pockets bulged</l> <l>pounds of butter</l> <l>whole hams in her suit-</l> <l>case the good bitter</l> <l>taste of real coffee</l> <l>in her mouth she roamed</l> <l>streets freely</l> <l>the soldiers never</l> <l>caught her the jews</l> <l>trooped off to treblinka</l><l>5. </l> </lg> <lg> <lg> <l>in vietnam arthritis</l> <l>is common due to</l> <l>months years spent crouched</l> <l>in damp bomb shelters</l> </lg> <lg> <l>and i remember my</l> <l>mother's soft</l> <l>face skin with the</l> <l>fallout scare</l> <l>shelter with the</l> <l>shelves lined with</l> <l>canned peaches</l> <l>jugs of water</l> <l>the nuclear family</l> <l>in the atomic age and</l> <l>SAC is in the air</l> </lg> <lg> <l><rs>the bay of pigs</rs> cuban</l> <l>missile crisis got stuck in my childhood</l> <l>throat my mother</l> <l>moved the iron</l> <l>back and forth she</l> <l>listened about suez</l> <l>on the radio</l> </lg> <lg> <l>and mother still writes how she</l> <l>hopes, keeps her shelves</l> <l>stocked, how she helps</l> <l>these expatriate vietnamese</l> <l>who can't find jobs</l> <l>in their adopted country</l><l>6.</l> </lg> </lg> <lg n="6"> <lg> <l>please give me a little piece</l> <l>of meat for</l> <l>i cannot eat your bread</l> <l>your unhulled rice</l> </lg> <lg> <l>for i am a princess</l> <l>in my own right</l> <l>country</l> </lg> <lg> <l>my grandmother's face</l> <l>was famous</l> <l>in the nineties</l> <l>(and <persName key="Fidel Castro" ref="http://www.wikidata.org/entity/Q11256">castro</persName> hid</l> <l>in the mountains</l> <l>the jungles covered</l> <l><persName key="Ho Chi Minh" ref="http://www.wikidata.org/entity/Q36014">ho chi minh</persName></l> <l>and <persName key="Mao Zedong" ref="http://www.wikidata.org/entity/Q5816">mao</persName> is whispered</l> <l>change from out of the north</l> <l>and <persName key="Vladimir Lenin" ref="http://www.wikidata.org/entity/Q1394">lenin</persName> rode east</l> <l>in a sealed train</l> <l>and iskra means</l> <l>a single spark</l> <l>can start a prairie fire)</l> </lg> <lg> <l>and we came</l> <l>unto neon</l> <l>dollar signed</l> <l>miami</l><l>7.</l> </lg> </lg> <lg n="7"> <lg> <l/><l>the years</l> <l>her mother singing</l> <l>in her hair</l> </lg> <lg> <l>you are the rightful</l> <l>empress</l> <l>anastasia</l> </lg> <lg> <l>but she wakes in nightmare</l> <l>screaming this word</l> <l>"pretender"</l> </lg> <lg> <l>mother</l> <l>what really happened</l> <l>in that cellar</l><l>8.</l> </lg> </lg> <lg n="8"> <lg> <l>the streets get colder</l> <l>she grows more weary</l> <l>of lies, potatoes,</l> <l>her mother</l> <l>still mourning the <persName key="Nicholas II of Russia" ref="http://www.wikidata.org/entity/Q40787" cert="high" type="real">tsar</persName>.</l> </lg> <lg> <l>her room looks out</l> <l>on an airshaft. the carpet</l> <l>is worn. the bronx</l> <l>is burning. she never saw the neva.</l> </lg> <lg> <l>she pawns the last</l> <l>of the icons.</l><l>9.</l> </lg> </lg> <lg n="9"> <l>in spring she crosses</l> <l>over, joins</l> <l>the resistance.</l> </lg> <pb n="61"/> <lg n="10"> <lg> <l>10.</l><l>this november</l> <l>city is up</l> <l>tight. in midtown</l> <l>the ibm selectrics</l> <l>have been bolted</l> <l>to the desks</l> <l>of secretaries</l> <l>who are afraid, now</l> <l>to change jobs.</l> <l>the druggists refuse</l> <l>to fill medicaid</l> <l>prescriptions.</l> <l>a man has been shot</l> <l>for going</l> <l>over the turnstiles.</l> </lg> <lg> <l>we slept overnight</l> <l>on long island,</l> <l>all the way out.</l> <l>i saw each grain</l> <l>of sand a different</l> <l>color, stuffed shells</l> <l>in my coat. i walked</l> <l>as before toward rain</l> <l>down a beach shining</l> <l>white through the storm,</l> <l>watched the tide</l> <l>turn once.</l> </lg> <lg> <l>locked into the city,</l> <l>i plan to quit my job.</l> <l>i must get a jacket</l> <l>with a working</l> <l>zipper, call</l> <l>the exterminator,</l> <l>have a gate installed</l> <l>on the fire escape</l> <l>access window.</l> </lg> </lg> <note>(Thanksgiving, 1975)</note> </body> <back> <p> Jan Clausen writes poetry, fiction, and critical prose. She is the author of a book of poems, <title><emph><title>After Touch</title></emph></title> (Out and Out Books, 1975) and "The Politics of Publishing and the Lesbian Community" (<emph><title key="Sinister Wisdom" ref="http://www.wikidata.org/entity/Q7524444">Sinister Wisdom</title></emph>, no. 2, 1977). With friends, she edits <title key="Conditions" ref="http://www.wikidata.org/entity/Q5159294">Conditions</title>, a magazine of women's writing with emphasis on work by lesbians. </p> </back> </text> </TEI>
Toward Socialist Feminism 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-stylesheet type="text/css" href="null"?> <TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#"> <teiHeader xmlns="http://www.tei-c.org/ns/1.0"> <fileDesc> <titleStmt> <title>Toward Socialist Feminism</title> <author>Barbara Ehrenreich</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>[ISSUE TITLE]</title> </analytic> <monogr> <imprint> <publisher>HERESIES: A Feminist Publication on Art and Politics</publisher> <pubPlace> <address> <name>Heresies</name> <postBox>P.O. Boxx 766, Canal Street Station</postBox> <settlement>New York</settlement> <region>New York</region> <postCode>10013</postCode> </address> </pubPlace> </imprint> </monogr> </biblStruct> </sourceDesc> </fileDesc> <xenoData><rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:rdfs="http://www.w3.org/2000/01/rdf-schema#" xmlns:as="http://www.w3.org/ns/activitystreams#" xmlns:cwrc="http://sparql.cwrc.ca/ontologies/cwrc#" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:dcterms="http://purl.org/dc/terms/" xmlns:foaf="http://xmlns.com/foaf/0.1/" xmlns:geo="http://www.geonames.org/ontology#" xmlns:oa="http://www.w3.org/ns/oa#" xmlns:schema="http://schema.org/" xmlns:xsd="http://www.w3.org/2001/XMLSchema#" xmlns:fabio="https://purl.org/spar/fabio#" xmlns:bf="http://www.openlinksw.com/schemas/bif#" xmlns:cito="https://sparontologies.github.io/cito/current/cito.html#" xmlns:org="http://www.w3.org/ns/org#"> <rdf:Description rdf:datatype="http://www.w3.org/TR/json-ld/"> 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"dc:format": "text/xml" }, "oa:renderedVia": { "@id": "https://leaf.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:softwareVersion": "3.6.0" }, "oa:hasSelector": { "@id": "https://leaf.bucknell.edu/sites/default/files/2025-04/ehrenreich_0_0_0_0_0_0_0_0_0_0.xml?person_annotation_20230408171700039#Selector", "@type": "oa:XPathSelector", "rdf:value": "TEI/text/body/div[2]/p[3]/persName[3]" } }, "oa:hasBody": { "@type": "cwrc:NaturalPerson", "@id": "http://www.wikidata.org/entity/Q101638", "dc:format": "text/plain" }, "as:generator": { "@id": "https://leaf.bucknell.edu", "@type": "as:Application", "rdfs:label": "LEAF-Writer", "schema:url": "https://leaf-writer.lincsproject.ca/", "schema:softwareVersion": "3.6.0" } }]]> </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 "socialist feminism." </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 <emph>all</emph> 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 I know are not too happy with the term "socialist feminist" either. On the one hand it is too long (I 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 <emph>is</emph> 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 disgruntled 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 Marxist—look at the world? How does a feminist look at the world? To begin with, Marxism and feminism have something important in common: they are <emph>critical</emph> 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 <emph>antagonisms</emph>. 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 Marxism and feminism, 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 <emph>intrinsic</emph> to capitalism 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. </p> <p>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 <emph>forcible</emph> 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. </p> <p>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 <emph>really</emph>?" 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 characterization of feminism <emph>as far as it goes</emph>. The trouble with radical feminism 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 China as a "patriarchy"—as I 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 <emph>differences</emph> 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 <emph>patriarchal</emph> 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 capitalism 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, <emph>recent</emph> 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 <emph>capitalism</emph> 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 <emph>that</emph> 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's go on to our outlook as Marxists. Again, I think most socialist feminists would agree with my capsule summary <emph>as far as it goes</emph>. 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 <emph>totality</emph>. 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 <emph>Marxist</emph> 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—<emph>not</emph> because we have some elaborate proof that they really do produce surplus value—but because we understand a class as being composed of <emph>people</emph>, and as having a <emph>social</emph> 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. </p> <p> 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.</p> <p> 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 <emph>totality</emph> 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 <emph>whole</emph> of our experience and to forge a politics that reflects the totality of that comprehension.</p> <p> 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 n="7" 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 <emph>atomized</emph>: 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 <emph>dependency</emph> 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 <emph>same</emph> 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 <emph>women are the culture-bearers of their class</emph>. </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 <emph>collectivity</emph> and <emph>collective confidence</emph> 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 <emph>and</emph> 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 <emph>socialist feminists</emph>. </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> (Feminist Press, New York). She is a member of HealthRight (a New York women's health collective), Action for Women in Chile, and New American Movement.</p> </back> </text> </TEI>