Archive for the 'women’s history' Category
Via Twitter, I clicked on a link to an article about polyamory at The Atlantic by Olga Khazan, and was struck by just how un-rebellious it seemed. Actually, it seemed pretty damned polygamous, as in Fundamentalist LDS-style polygamous, with a much older man sharing two much younger women. Here’s the lede:
When I met Jonica Hunter, Sarah Taub, and Michael Rios on a typical weekday afternoon in their tidy duplex in Northern Virginia, a very small part of me worried they might try to convert me.
All three live there together, but they aren’t roommates—they’re lovers.
Or rather, Jonica and Michael are. And Sarah and Michael are. And so are Sarah and whomever she happens to bring home some weekends. And Michael and whomever he might be courting. They’re polyamorous.
Michael is 65, and he has a chinstrap beard that makes him look like he just walked off an Amish homestead. Jonica is 27, with close-cropped hair, a pointed chin, and a quiet air. Sarah is 46 and has an Earth Motherly demeanor that put me at relative ease.
My first thought? Eeeew, not because of the polyamory, but because of the serious age differences between gramps and his girlfriends. My second thought: it’s not like FLDS communities in that the women are permitted to date other men and bring them home even. But why is there still some old silverback in charge of the pack? Continue Reading »
Posted under American history & bad language & Berkshire Conference & captivity & conferences & Gender & GLBTQ & Intersectionality & O Canada & students & unhappy endings & weirdness & women's history
A number of us returned from the (excellent!) Omohundro Institute Conference in Halifax this spring with a sense of uneasiness. While the program was truly impressive, it did not include a single panel devoted to women/gender issues. Given the strength of the field, this is truly troubling. And we want to make sure that this does not happen again.
It’s true. I reviewed the program, paper-by-paper, and while there were two paper titles that specifically mentioned women as historical subjects, they weren’t about women’s or gender history: Megan Hatfield of the University of Miami gave a paper subtitled “War, Family, and the Transformation of Identity in the life of Eliza Pinckney,” and Rachel Hermann of Southampton University spoke on “‘Their Filthy Trash:’ Food, War, and Anglo-Indian Conflict in Mary Rowlandson’s Captivity Narrative,” (a subject I’ve written about before, in Abraham in Arms.) CORRECTION, 7:45 P.M. MDT: I missed Craig Bruce Smith’s paper on “Women of Honor: Feminine Evolution through Dedication to the American Revolution. That said, there were twice as many men named Craig on the program as there were papers focusing on women with a gendered lense. Skemp continues: Continue Reading »
OMFG. This is a completely incoherent critique of Orange is the New Black because–get this!–the show which is about a women’s prison doesn’t portray male prisoners realistically or accurate to their numbers in U.S. prisons. See if you can make more sense of it than I can.
Hey, Concern Troll: where was your column about the mis- or under- or stereotypical representations of women on just about every other television program or movie ever made? Did you have this concern about Oz, or Silicon Valley, or The Bachelor? I guess I missed that. All I can see is that you’re complaining that you can’t see a man like you on the one semi-high profile program on TV that features women’s stories (and not just white women’s stories!) Continue Reading »
John Judis has published an interesting intellectual biography of recently deceased historian Martin J. Sklar (1935-2014), whom I had never heard of until I saw this article. (It turns out that there are some very good reasons for this–read on.) Judis’s essay focuses on Sklar’s conversion from committed socialism to being a huge fan of Sarah Palin and Glenn Beck. It’s weird–you can read the whole thing if you want, but it was the details of Sklar’s professional credentials and ambitions that interested me. He started as a precocious sixteen-year old college freshman in 1951 at the University of Wisconsin, and took his B.A. and M.A. there. However, he got stalled. Really stalled.
If Sklar’s career had proceeded along the same path as some of his fellow graduate students, he probably would have ended up like [Walter] LaFeber as a renowned professor at an Ivy League university. But Sklar had difficulty finishing what he was writing, and he was also pulled to and fro by the impassioned politics of the times. After he got his MA at Wisconsin, he moved to New York to work on Studies on the Left. Then he became a Ph.D. student at the University of Rochester. He could have easily converted his research on Wilson into a Ph.D. thesis, but he got involved in student politics and embarked on a reconceptualization of the history of American capitalism, based on a study of the 1920s. Some of this research ended up in an incredibly difficult but original essay in Radical America, but much of it resided in a larger manuscript that sat unpublished in a file cabinet, as did other writings. Sklar would sometimes extract these writings and read from them in order to make a point, but would then stash them back away. Sklar left Rochester and graduate school in 1969 to get a job at Northern Illinois University’s left-leaning history department, which included his friend Parrini. In spite of the enthusiastic support of his colleagues and students, he was denied tenure by the administration in 1976 because he had not finished his dissertation.
He went to work for In These Times until 1979. Then, sometime in the 1980s (?)–Judis doesn’t say exactly when– Continue Reading »
Someone disagreeable is trying to persuade you to take a trip to Bath.
Your father is absolutely terrible with money. No one has ever told him this.
All of your dresses look like nightgowns.
. . . . . .
You have five hundred a year. From who? Five hundred what? No one knows. No one cares. You have it. It’s yours. Every year. All five hundred of it.
. . . . . .
A woman who is not your mother treats you like her own daughter. Your actual mother is dead or ridiculous.
You develop a resentment at a public dance.
Some of that sounds pretty good: the five hundred a year, and the dresses like nighties, natch. What’s not to love? Continue Reading »
Last week, Kate Raphael of Pacifica’s Women’s Magazine (KFPA 94.1) contacted me to see if I would let her interview me about Stephanie Camp and the importance of her scholarship. Kate put together a series of commemorations of the lives of feminist women who have died recently–Maya Angelou, Sandra Bem, and Stephanie. The show also features a lengthy interview with Stacy Russo, who edited Life as Activism: June Jordan’s essays in the Progressive. Russo shares her memory of Jordan as a teacher as well as reviews the importance of her work.
Drop whatever you’re doing now and go read Randall Balmer’s excellent article on “The Real Origins of the Religious Right.” Subtitle: “They’ll tell you it was abortion. Sorry, the historical record is clear: it was segregation.” Balmer, who has just published Redeemer: The Life of Jimmy Carter, recounts what he found in the archives while researching that book. If it really was Roe that radicalized the Christian right, then what the hell were all of those “Impeach Earl Warren” bumper stickers and billboards about in the 1950s, 60s and 70s? (Isn’t that a nice touch with the stars and bars over there on the left? Very subtle.)
That’s right, friends: it was Brown v. Board of Education, not Roe:
This myth of origins is oft repeated by the movement’s leaders. In his 2005 book, Jerry Falwell, the firebrand fundamentalist preacher, recounts his distress upon reading about the ruling in the Jan. 23, 1973, edition of the Lynchburg News: “I sat there staring at the Roe v. Wade story,” Falwell writes, “growing more and more fearful of the consequences of the Supreme Court’s act and wondering why so few voices had been raised against it.” Evangelicals, he decided, needed to organize.
Some of these anti-Roe crusaders even went so far as to call themselves “new abolitionists,” invoking their antebellum predecessors who had fought to eradicate slavery.
But the abortion myth quickly collapses under historical scrutiny. In fact, it wasn’t until 1979—a full six years after Roe—that evangelical leaders, at the behest of conservative activist Paul Weyrich, seized on abortion not for moral reasons, but as a rallying-cry to deny President Jimmy Carter a second term. Why? Because the anti-abortion crusade was more palatable than the religious right’s real motive: protecting segregated schools. So much for the new abolitionism.
Just go read this description of a job interview in a humanities program at a rich SLAC. The search Chair told our informant, Anonymous, that the young African American woman on the faculty had been denied tenure. Some flava:
Dr. Chair explained that the whole process had been very unpleasant and that the aforementioned white male colleagues had been “hurt” as a consequence. I said something innocuous in response like, “Oh well I suppose the tenure process is hard on everyone.” But Dr. Chair assured me that there had been problems for a while. “We just want this to be a nice place,” she said.
In addition to making her white male colleagues sad, Dr. Chair told me that the African-American woman who had been fired did not produce what she was expected to produce or teach what she was expected to teach. When I asked what those expectations were, Dr. Chair sighed and said something to the effect of, “She’s a black feminist, you know, and it’s just: not everything is about black feminism.” She said this to me matter-of-factly, as if it were a satisfactory answer to my question.
Via a retweet by Modupe Labode on Twitter, I found this fascinating essay by Manon Parry, who tells of her experience as a recent Ph.D. who had an informational interview with a staff member from the National Women’s History Museum in 2010:
While CEO Joan Wages may not think historians are integral to the project, the resulting online exhibitions, labelled “amateur, superficial, and inaccurate” by Michel, are certainly disappointing, mixing trite sentimentality (“Profiles in Motherhood”) with shallow celebration (“Daring Dames,” and “Young and Brave: Girls Changing History”). As the Huffington Post article noted, “there appears to be little rhyme or reason to who or what is featured on the museum’s website.” Yet despite the upbeat tone and narrow emphasis on great women and their accomplishments, the exhibitions are still too provocative for the right-wing opponents of women’s history. Since 2008, legislation to grant NWHM permission to build near the National Mall has stalled six times, blocked in Congress by Republican opponents acting on behalf of anti-abortion interests. Michele Bachmann’s charge that the museum will create an “ideological shrine to abortion” is just the latest in this repeated strategy. In 2010, Tom Coburn (R-OK) and Jim DeMint (R-SC), placed a hold on a bill two days after Concerned Women for America requested one, claiming that the museum would “focus on abortion rights.” In response, Wages reassured opponents that reproductive health will never be tackled in the museum. “We cannot afford, literally, to focus on issues that are divisive.”
I know first-hand that the content of the museum’s website owes more to the fears of a political backlash than to the results of decades of groundbreaking historical research.
I completed my PhD in 2010 with Sonya Michel as my dissertation advisor. Interested in employment opportunities at the NWHM, I arranged an informal phone conversation with a staff member at Ralph Appelbaum Associates, then involved as designers for the project. Although this contact acknowledged my relevant training and expertise, she bluntly stated that my research, on family planning media over the twentieth century, made me a liability, given the political sensitivity of the topic. Birth control may be legal in America today, but it is clearly not legitimate. I mention this personal anecdote as full disclosure, not to complain about what happened to me, but to highlight how bad things have become. This is the state of the public history of women in twenty-first century America. Simplified, politically sensitive, and censored.