By Carol Anne Douglas
Serious survey of radical and lesbian feminist rules from the Sixties during the Eighties. Carol Anne Douglas examines assorted theories at the roots of male domination; love and sexuality; lesbianism and friendship among girls; lesbian separatism; sadomasochism; method and strategies for women's liberation -- and extra.
Douglas probes the divergent roots of radical feminist thought. She then glides her analytic lens to envision various currents in radical feminist perform. whereas a few radical feminists emphasize confronting the enemy (patriarchy and/or capitalism), others emphasize development replacement women's groups to accomplish radical feminist targets within the the following and now. "In the early and mid 1970s," Douglas observes, "there was once a flip through radical and lesbian feminists not just from operating for legislated reforms but additionally from any type of demonstrations or direct war of words with the male energy structure... growing self sustaining tasks -- even if those have been guides, bookstores, eating places, list businesses, credits unions or rape predicament facilities -- used to be visible by means of many as a extra efficient approach of opposing the approach. developing an alternate method was once visible as extra radical than at once confronting the ability constitution. the choice approach is derived from the Sixties counterculture, but in addition eventually from anarchist and utopian socialist rules.
"Some radical feminists observed the flip to setting up choices as a diversion from radicalism and as triumph for liberals. despite the fact that, even those feminists observed the necessity for another press..." Douglas attracts on her mammoth wisdom of radical feminist writings and sensible adventure in women's events to carry readability to the unconventional feminist currents and cross-currents because the Nineteen Seventies.
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Additional info for Love and Politics : Radical Feminist and Lesbian Theories
Rich goes on to say that the mutual exclusion engendered by patriarchy entails a hierarchical order as well, with motherhood representing the negative and daughterhood the positive. She writes that ‘patriarchal attitudes have encouraged us to split, to polarize, these images, and to project all unwanted guilt, anger, shame, power, freedom, onto the “other” woman’ (Rich, 1976: 253). Having unravelled the question of rivalry between women, Rich subsequently argues that this pattern should be subverted, because ‘any radical vision of sisterhood demands that we reintegrate them’ (cf.
34 • Cecilia Åsberg Haraway famously ended the manifesto with ‘I would rather be a cyborg than a goddess’, which surely suggested a provocation to spiritual ecofeminism as much as a call to engage with science and technology (Haraway, 1991a: 181). Although partly fictional and partly the factual offspring of militarism, the cyborg was about developing a realistic outlook on the unexpected promises (of undoing gender and dualisms, such as culture versus nature) and threats (of extinguishing both human and non-human animals from the surface of the Earth) of technoscience.
It signifies both a personal quest and an artistic and academic process: 18 • Iris van der Tuin Without the unacclaimed research and scholarship of ‘childless’ women, without Charlotte Brontë (who died in her first pregnancy), Margaret Fuller (whose major work was done before her child was born), without George Eloit, Emily Brontë, Emily Dickinson, Christina Rossetti, Virginia Woolf, Simone de Beauvoir – we would all today be suffering from spiritual malnutrition as women. : 252) Rich wishes to reinstall a female continuity which has been dismantled by patriarchy.