Here at last is the liberal feminst podcast.
To listen:
1. Click on the title "Liberal Feminism Today" above. This will take you to podbean.com
2. Once you are on the podbean.com page, type "cheriewrolfe" - all one word (don't forget the "w")- in the search field in the upper right corner. Click "search."
3. Click on "Play now" to hear the podcast.
Enjoy!
This podcast was part three of my JRN 411 -- reporting for the internet -- multimedia project.
Part one: "What Betty Did Write"
Part two: "Feminism going forward at Oakland U"
Thursday, December 31, 2009
Thursday, December 24, 2009
Unconventional Claus
One thing my parents did right: they never lied to me about Santa Claus. Santa was presented as a legend for the holiday and nothing more. By the time I got to kindergarten, all the kids knew there was no Santa --" it's your parents," everybody said breaking the last of the Santa Claus bubbles.
I don't believe people should lie to their kids. It undermines parental credibility. And that is not OK.
Yet, along the way I have found a couple of unconventional Clauses who are original and fun.
My favorite unconventional Claus just might be "Santa's Twin,"(1996) written by Dean Koontz (http://www.deankoontz.com/) and illustrated by Clarkston, Mich. resident, Phil Parks. Who would dream that a suspense/horror writer like Koontz, author of the recent "'Breathless" and "Intensity," could come up with a Christmas story? Originally, it was part of his novel ,"Mr. Murder."
The first major Christmas story in decades -- even before John Grisham's "Skipping Christmas"(2001) -- it's wonderful fun. Koontz wrote the story at the request on his fans. It's the story of two little girls, Charlotte and Emily, who set out to save Santa from his mischievous twin -- Bob Claus -- who stole Santa's sleigh and stuffed his toy bag with mud pies, cat poop, and broccoli.
These plucky little feministas take on Bob with gusto and end up saving Christmas.
Here's one of my favorite passages:
"Down in the living room, under the tree, Santa's evil twin is chortling with glee. He's got a collection of gift replacements, taken from dumps, sewers and basements.
He replaces a nice watch meant for Lottie, with a nasty gift for a girl who's naughty, which is one thing Lottie has never been.
Forgetting her vitamins is her biggest sin.
In place of the watch, he wraps up a clot of horrid, glistening, greenish toad snot.
From the package for Emily, he steals a doll, and gives her a new gift she's bound to appall.
It's slimy, rancid and starting to fizz, not even the villain knows what it is.
The stink could stop a big runaway truck, it's such gooey, gluey woozy making muck."
Don't worry , the girls are about to give Bob a run for his money.
Koontz clever rhyming prose are completely original. If you're not a fan before reading this book, you will be afterwards. Parks' clever artwork incorporates a snowman into each illustration. The challenge is to find one on each page. This is not a typical Santa story, which is what I personally love about it.
I don't believe people should lie to their kids. It undermines parental credibility. And that is not OK.
Yet, along the way I have found a couple of unconventional Clauses who are original and fun.
My favorite unconventional Claus just might be "Santa's Twin,"(1996) written by Dean Koontz (http://www.deankoontz.com/) and illustrated by Clarkston, Mich. resident, Phil Parks. Who would dream that a suspense/horror writer like Koontz, author of the recent "'Breathless" and "Intensity," could come up with a Christmas story? Originally, it was part of his novel ,"Mr. Murder."
The first major Christmas story in decades -- even before John Grisham's "Skipping Christmas"(2001) -- it's wonderful fun. Koontz wrote the story at the request on his fans. It's the story of two little girls, Charlotte and Emily, who set out to save Santa from his mischievous twin -- Bob Claus -- who stole Santa's sleigh and stuffed his toy bag with mud pies, cat poop, and broccoli.
These plucky little feministas take on Bob with gusto and end up saving Christmas.
Here's one of my favorite passages:
"Down in the living room, under the tree, Santa's evil twin is chortling with glee. He's got a collection of gift replacements, taken from dumps, sewers and basements.
He replaces a nice watch meant for Lottie, with a nasty gift for a girl who's naughty, which is one thing Lottie has never been.
Forgetting her vitamins is her biggest sin.
In place of the watch, he wraps up a clot of horrid, glistening, greenish toad snot.
From the package for Emily, he steals a doll, and gives her a new gift she's bound to appall.
It's slimy, rancid and starting to fizz, not even the villain knows what it is.
The stink could stop a big runaway truck, it's such gooey, gluey woozy making muck."
Don't worry , the girls are about to give Bob a run for his money.
Koontz clever rhyming prose are completely original. If you're not a fan before reading this book, you will be afterwards. Parks' clever artwork incorporates a snowman into each illustration. The challenge is to find one on each page. This is not a typical Santa story, which is what I personally love about it.
Koontz and Parks also teamed up for " The Paper Doorway," in 2001 and "Every Day's a Holiday" in 2003. The latter features a frog throughout the illustrations the same way "Santa's Twin" features the snowman.
What a wonderful way for Koontz to stretch his creative muscle in a completely opposite direction from his suspense/horror genre.
My other favorite unconventional Claus is Billy Bob Thornton's "Bad Santa" (2003). There are no feminist heroines in this story. In fact, it has nothing to do with feminism. It's quite the opposite. If you can't handle language, don't watch it. It has plenty of "F-bombs" and raunchy humor. In addition to Thornton, the film features two of my favorite people, both now deceased, John Ritter -- his last role -- and Bernie Mac. Watching the movie is just a little sadder now that Bernie is gone. Tony Cox is also hilarious as Marcus. I guarantee you've never seen a Santa quite like Billy Bob, and you might not want to again.
At our house during the holiday season, "Bad Santa" is on everyday from December 1 until New Year's Day when he goes back in his box until next December.
Merry Christmas to all -- and to all a good night.
Blessed Be.
Tuesday, December 22, 2009
Feminism going forward at Oakland U
As part of my JRN 411 multimedia project, I used this video I shot at the WGS fall luncheon in November 2009. Feminism goes forward!
Monday, December 21, 2009
What Betty Did Write: The Making of the Feminine Mystique
(The following article was part of a multimedia presentation for my reporting for the internet class. The basis for my presentation was "The Feminine Mystique" by Betty Friedan and its journalistic merit. Two other components, including a podcast discussing the significance of liberal feminism for today's world and a video about OU's WGS program will follow shortly.)
Betty Friedan did so many things right when she produced the Feminine Mystique in 1963:
· She asked questions.
· She analyzed the responses.
· She detected a trend.
· She wrote and rewrote.
· She did not give up.
Today’s journalists and authors do well to follow her timeless techniques.
“The Feminine Mystique” needs very little introduction. It is still discussed in women’s studies classes and available in bookstores. It is considered to be the quintessential feminist text.
Friedan herself is the stuff of feminist legend. Known for her abrasive personality, she founded the National Organization for Women and became its first president.
It is Friedan’s brand of liberal feminism that most people still associate with feminism today. Friedan and her followers envisioned legal equality for men and women achieved through reform of the current system. They were gender focused, challenging traditional societal roles. Their strategy for liberation was, “get a job, ladies.”
The book opens with the much quoted passage, “The problem lay buried, unspoken, for many years in the minds of American women.” (Friedan, p. 57) Friedan called this the “problem with no name.” She experienced it herself, and soon came to discover she was not alone.
Friedan was a psychology major at Smith College. She went on to advanced studies at Berkley. After she married her husband, Carl, and started a family, she began freelance writing for women’s magazines.
For her 15th college reunion, in 1957, Friedan was asked to prepare a questionnaire. She asked her classmates such soul-searching questions as:
· “What difficulties have you found in working out your role as a woman?
· What are the chief satisfactions and frustrations of your life today?
· How do you feel about getting older?
· How have you changed inside?
· What do you wish you’d done differently?” (Cohen, p. 89)
“I didn’t realize it at the time,” she said, “but I was asking the questions that were beginning to concern me.” (Cohen, p. 89)
As Friedan analyzed the responses, a trend became apparent. The answers expressed a sense of emptiness, guilt, shame, uncertainty, and indecision. Here, Freidan discovered, were educated women who were not happy with the domestic status quo as they were supposed to be.
Initially, Friedan used her data to write an article entitled, “The Togetherness Woman,” which she submitted to McCall’s. In her bold style, she blasted the idea of women living life vicariously through their husbands and children. Essentially togetherness was a fraud, she said.
Not surprisingly, the article was rejected.
She rewrote the article and submitted it to Ladies’ Home Journal where it was edited to make the opposite point. Friedan refused to let it be published.
Redbook expressed an interest in a piece based on her college questionnaires, but said it would need to be expanded to include younger women and more data. So, Friedan did more research and found the same results in younger women. She rewrote the piece again, but in the end was told it was not publishable because only “the most neurotic women” would identify with it.
Friedan became depressed, but regrouped and identified the problem – the women’s magazines themselves. By going through countless back issues, Friedan noticed another trend.
Between 1939 and 1949, Friedan found, “a change in the image of the American woman and in the boundaries of the woman’s world …” (Friedan, p. 85)
The heroines of women’s magazine fiction had lives of their own. They were career women, and almost never housewives. They maintained their individuality, and their men loved them for it.
Then, somewhere around 1949, “the image blurs …” Friedan said, and those bold, independent women “rushed back to the cozy walls of home” (Friedan, p. 89) to become happy housewives – and their real-life counterparts did the same.
Why, Friedan asked, when the boundaries of the human world were expanding, were women limiting themselves in this way? Was this domestic, “feminine mystique” being sold by patriarchal society keeping American women from growing with the world?
There was something bigger here, Friedan decided, and her project had to be bigger. It would be a book.
After approximately four more years of asking questions, analyzing the results, looking for trends, writing and rewriting, the rest, as they say, is history.
Of course, there is debate today about whether Betty Friedan’s brand of feminism is still relevant in today’s world. None-the-less, Friedan was unafraid to speak – and write – her mind undeterred in the face of rejection.
Sources:
Cohen, Marcia. “The Sisterhood: The true story of the women who changed the world.” New York: Simon & Schuster, 1988.
Friedan, Betty. “The Feminine Mystique (with an introduction by Anna Quindlen.)” New York: W.W. Norton & Co., Inc, 2001.
Betty Friedan did so many things right when she produced the Feminine Mystique in 1963:
· She asked questions.
· She analyzed the responses.
· She detected a trend.
· She wrote and rewrote.
· She did not give up.
Today’s journalists and authors do well to follow her timeless techniques.
“The Feminine Mystique” needs very little introduction. It is still discussed in women’s studies classes and available in bookstores. It is considered to be the quintessential feminist text.
Friedan herself is the stuff of feminist legend. Known for her abrasive personality, she founded the National Organization for Women and became its first president.
It is Friedan’s brand of liberal feminism that most people still associate with feminism today. Friedan and her followers envisioned legal equality for men and women achieved through reform of the current system. They were gender focused, challenging traditional societal roles. Their strategy for liberation was, “get a job, ladies.”
The book opens with the much quoted passage, “The problem lay buried, unspoken, for many years in the minds of American women.” (Friedan, p. 57) Friedan called this the “problem with no name.” She experienced it herself, and soon came to discover she was not alone.
Friedan was a psychology major at Smith College. She went on to advanced studies at Berkley. After she married her husband, Carl, and started a family, she began freelance writing for women’s magazines.
For her 15th college reunion, in 1957, Friedan was asked to prepare a questionnaire. She asked her classmates such soul-searching questions as:
· “What difficulties have you found in working out your role as a woman?
· What are the chief satisfactions and frustrations of your life today?
· How do you feel about getting older?
· How have you changed inside?
· What do you wish you’d done differently?” (Cohen, p. 89)
“I didn’t realize it at the time,” she said, “but I was asking the questions that were beginning to concern me.” (Cohen, p. 89)
As Friedan analyzed the responses, a trend became apparent. The answers expressed a sense of emptiness, guilt, shame, uncertainty, and indecision. Here, Freidan discovered, were educated women who were not happy with the domestic status quo as they were supposed to be.
Initially, Friedan used her data to write an article entitled, “The Togetherness Woman,” which she submitted to McCall’s. In her bold style, she blasted the idea of women living life vicariously through their husbands and children. Essentially togetherness was a fraud, she said.
Not surprisingly, the article was rejected.
She rewrote the article and submitted it to Ladies’ Home Journal where it was edited to make the opposite point. Friedan refused to let it be published.
Redbook expressed an interest in a piece based on her college questionnaires, but said it would need to be expanded to include younger women and more data. So, Friedan did more research and found the same results in younger women. She rewrote the piece again, but in the end was told it was not publishable because only “the most neurotic women” would identify with it.
Friedan became depressed, but regrouped and identified the problem – the women’s magazines themselves. By going through countless back issues, Friedan noticed another trend.
Between 1939 and 1949, Friedan found, “a change in the image of the American woman and in the boundaries of the woman’s world …” (Friedan, p. 85)
The heroines of women’s magazine fiction had lives of their own. They were career women, and almost never housewives. They maintained their individuality, and their men loved them for it.
Then, somewhere around 1949, “the image blurs …” Friedan said, and those bold, independent women “rushed back to the cozy walls of home” (Friedan, p. 89) to become happy housewives – and their real-life counterparts did the same.
Why, Friedan asked, when the boundaries of the human world were expanding, were women limiting themselves in this way? Was this domestic, “feminine mystique” being sold by patriarchal society keeping American women from growing with the world?
There was something bigger here, Friedan decided, and her project had to be bigger. It would be a book.
After approximately four more years of asking questions, analyzing the results, looking for trends, writing and rewriting, the rest, as they say, is history.
Of course, there is debate today about whether Betty Friedan’s brand of feminism is still relevant in today’s world. None-the-less, Friedan was unafraid to speak – and write – her mind undeterred in the face of rejection.
Sources:
Cohen, Marcia. “The Sisterhood: The true story of the women who changed the world.” New York: Simon & Schuster, 1988.
Friedan, Betty. “The Feminine Mystique (with an introduction by Anna Quindlen.)” New York: W.W. Norton & Co., Inc, 2001.
Childfree: The Choice Not to Parent
Parenthood was the theme of the feminist theory class I finished this past semester at OU.
For our paper, we had to pick one aspect of parenthood to analyze from four theoretical feminist perspectives. Since I don't have children, I chose to write about the choice to remain childfree. Don't get me wrong - I do not hate children, but I do believe that parenthood is not for everybody and everybody should not be a parent.
Is "childfree" a viable option for today's world? Have a read and decide:
I met a woman at a writer’s workshop some years ago. As we became acquainted, the conversation led to family. I am married, without children.
"Oh, you’re childless, like me,” she said.
No,” I replied, “I’m childfree.”
To say I am childless would be inaccurate. It would imply that, for a biological reason, I am unable to bear children even though I want them. The term childfree conveys a conscious choice not to have children.
For me and my husband, the decision not to raise children was a lifestyle choice. We decided that our life was full as it was. We had purpose, we had fun, and we had goals that we wanted to further.
We believe parenthood is not for everyone, and that some people should not be parents. In fact, I have my doubts as to whether my own parents should have been parents and perhaps this had something to do with my choice.
Why all the emphasis on childbearing anyway? Because, even in the 21st century, parenthood is the norm. Those who choose to marry are expected to produce children. Childfree couples are seen as selfish because they choose not to fulfill traditional gender roles and are often judged harshly by the patriarchal society we live in. Those who choose to remain single are viewed as odd because they do not want to participate in the institutions of marriage and parenthood.
Actually, there is nothing selfish or odd about remaining childfree – with or without a partner – it has nothing to do with selfishness; it is simply another lifestyle choice.
Yet, how is the decision to remain childfree viewed from a feminist’s perspective? It depends on what kind of theoretical lens we use.
A liberal feminist might say something like, “If you have children, that’s fine; if you don’t, that’s fine too. Either way, your children – or procreation – shouldn’t be the focus of your life.”
The old-school liberal feminists, like Betty Friedan, felt a longing, like their lives were incomplete somehow even though they married and raised families. Friedan called it, “the problem that has no name.” “Women should want to do more and make an impact on society,” these early feminists said. Friedan encouraged this through outside employment. In other words, “Get out of the house and get a job, ladies!” Could a childfree existence lend itself to greater freedom and more consideration in the job market?
Certainly a story from my own experience implies that the answer is overwhelmingly yes.
I once interviewed for an administrative position at a property management company in Birmingham, Mich. During the interview, the owner proceeded to tell me his history. He was once a practicing attorney before he opened the property management firm. He made several comments that raised questions in my mind as to if I would want to work there at all. Then there was this:
“Do you have anything that would keep you from getting to work in the morning?” he asked.
"Such as?” I queried back.
To which his answer was, “Crying babies?”
I looked him in the face and said, “I think I know why you are not a practicing lawyer anymore, you probably weren’t a very good one.”
Friedan argued that the error of the “feminine mystique” was that it overvalued the institutions of marriage and parenthood as they are defined by our patriarchal society. A woman should not simply abandon her family responsibilities, but should be able to perform them while at the same time develop her human potential by seeing the institutions of marriage and parenthood as only a part of her life.
Radical libertarian feminists and radical cultural feminists offer the most polarized perspectives on parenthood by drawing a distinction between biological and social parenting. This opens up another option for the childfree. That is, we as women do not necessarily have to give birth in order to have children in our lives or impart our feminist ideologies to them.
The radical libertarian feminist takes biological reproduction out of the picture entirely. She believes that women can achieve liberation through the use artificial means of reproduction and gestation. There can be no economic liberation for women without a biological revolution, she says. (Tong, 75)
Further, biological motherhood does not necessarily result in good parenting. Yet, patriarchal society thinks that the woman who bears the child is the best suited to raise him or her. Sometimes birth parents are not in a position to give the child the emotional support or the encouragement he/she needs to develop full human potential. The birth parents’ modes of thinking might be outdated. They might overemphasize one religion or political view to the exclusion of other spiritualities and beliefs. A child might not be encouraged to explore other spiritualities or lifestyles, and as a consequence, never find his/her authentic self.
I sometimes joke that we have psychotherapists to help us undo what our parents did to us – but there is some truth in it. That’s where social parenting can play an important role. If parents can get past their possessiveness of their children and open up to a community of social parenting, children would receive a more diverse upbringing and be better able to accept difference. They might even learn to see past traditional gender roles.
From the radical libertarian feminist perspective, the decision to remain childfree might be perfectly fine, even liberating, and perhaps beneficial.
The radical libertarian feminist faults the patriarchal system as being woman’s greatest enemy. (Tong, 72) Patriarchal society uses the media and approved forms of social conditioning and psychological theories to perpetuate the “myth of the joy of giving birth” (Tong, 75) and persuade women to believe they need to mother in order to be fulfilled. Not wanting to be accused of selfishness or abnormality, women who might be happier without children submit to motherhood reluctantly and then become subject to society’s disfavor when they express any dissatisfaction with the mothering role. (Tong, 84)
Perhaps some women simply don’t have the need to mother and can serve society better and find happiness without motherhood. Motherhood does not guarantee happiness and is not always in the best interest of the mother and the child.
As Shulamith Firestone said, “If adults, especially women did not feel they had a duty to have children, they might discover an authentic desire to live with children.” (Tong, 85) Biological parenthood is not needed.
Radical cultural feminists, on the other hand, might say that choosing not to biologically reproduce compromises women’s ultimate source of power. Therefore, the decision to remain childfree could have societal impacts that go beyond the issue of personal choice. They argue that women’s oppression will not end if women give up the only source of men’s dependence on them – reproduction. In contrast to radical libertarian feminists, the radical cultural feminist insists that artificial reproductive technology will not liberate women. In fact, it would liberate men because they could have children without women. (Tong, 77)
The institution of biological motherhood created under patriarchy operates with the goal of keeping women under male control. If biological motherhood is viewed this way, then it is definitely something women should be liberated from. However, the radical cultural feminist would argue that it is not the biological mother-child relationship, which can set the standard for more caring relationships among people in general, that should be rejected. On the contrary, it should be perpetuated.
The fault lies once again in the ugly institution created by patriarchy with the goal of controlling women. Here, a radical cultural feminist might add, is what dissuades women from having children, at a loss to humankind. Thus, the decision to remain childfree, the radical cultural feminist might argue, should be carefully considered in view of its larger societal impact on women’s oppression.
Care-focused feminists acknowledge the importance of motherhood as a contribution to the world. It is important from the standpoint of, “who will raise the next generation?” “Who will carry on the work when we are gone?” They point to the mother/child relationship as a paradigm for an ethics of care to perpetuate a school of “maternal thinking” that can be practiced by men as well as women.
A care-focused feminist would say, “We should care about children, whether they are ours or not, because an ethics of care would mandate that we do.” She might say that it doesn’t matter if you don’t want to procreate children of your own, you can still adopt the mindset of maternal thinking. In other words, you don’t have to be a mother to practice maternal thinking. Caring is a practice we can all pursue, whether we are men or women.
Once again, what must be considered is the difference between the practice of mothering and the institution of motherhood as defined by patriarchy. Under the latter, patriarchy sets the standards which are not necessarily associated with the practice of motherhood. Examples would be that a mother has to be female, heterosexual, and totally self-sacrificing. She must live for and through her children. By contrast, if motherhood is viewed as a practice, it permits self growth and self realization beyond – or without – biological children. (Tong, 183)
In her book, “The Price of Motherhood,” Ann Crittenden points out that women are choosing not to have children for the wrong reasons. Perhaps radical cultural feminists and care-focused feminists would both agree that this is a serious public issue. Crittenden cites author Nancy Folbre who responds this way to the argument that having a child is purely personal choice, like having a pet: “I just remind people that when their Lab grows up, it’s not going to pay their social security.” (Crittenden, 81-82)
Here is evidence that we should care about children, whether or not they belong to us, and, as a society, put our money where our mouth is by assuming more costs associated with raising children, such as subsidized daycare.
Care-focused feminists contend that the lack of maternal thinking is the reason for many of society’s ills, including war. But perhaps the term maternal thinking needs to be altered because of the connotations associated with it imposed by patriarchal society. It’s possible that the word “maternal” feminizes the care aspect so that it is viewed as weak and less credible in the public mind. Maybe we should call it something else? How about “care-centered thought,” or “philosophy of the caring state?”
Because psychoanalytic feminists believe that the roots of women’s oppression are buried deep in the psyche, and psychoanalysis is necessary to resolve them, perhaps they would say that it’s perfectly fine to choose a childfree lifestyle, or at least postpone having children, until the internal oppression-related issues are resolved. In fact, at the end of analysis, it might be concluded that the choice to remain childfree is the individual’s best option.
Some people might never be psychologically ready for parenthood. The psychoanalytic feminist could argue that it would be better for such individuals to remain childfree and work on becoming a complete, mentally healthy individual who is better equipped to function in society.
Of these theoretical perspectives, radical cultural feminism and care-focused feminism use a “wide-angle” theoretical lens to consider the social implications of choosing to remain childfree. Under these theoretical perspectives, in order for women to maintain personal power, in order for society to continue, the decisions must be made with an eye towards a broader societal perspective that precedes personal choice.
Psychoanalytical feminism and liberal feminism use a theoretical “zoom lens” to focus in on the personal aspects of choosing to remain childfree. Psychoanalytic feminism encourages the individual to use psychotherapy to look deep within herself to resolve oppression issues. The focus of liberal feminism is the realization of an individual’s human potential through participation in the public realm and legal equality with men. In the end, it’s all about what’s best for the individual, and society will benefit residually.
Radical libertarian feminism seems to offer the greatest, support for a childfree lifestyle by advocating social parenthood as an alternative to traditional parenting within patriarchal norms by taking biological reproduction out of the equation. It is simply unnecessary.
However, no one theoretical perspective can tell a woman whether or not it is in her best interest to remain childfree; nor should she rely on a single perspective to provide answers. The bottom line from all the perspectives is that she has agency to decide for herself within her personal, social, economic and cultural circumstances.
For our paper, we had to pick one aspect of parenthood to analyze from four theoretical feminist perspectives. Since I don't have children, I chose to write about the choice to remain childfree. Don't get me wrong - I do not hate children, but I do believe that parenthood is not for everybody and everybody should not be a parent.
Is "childfree" a viable option for today's world? Have a read and decide:
Childfree: A Choice Not to Parent
(Parenthetical references are from "Feminist Thought" by Rosemarie Tong, Third Edition, and "The Price of Motherhood" by Ann Crittenden)
I met a woman at a writer’s workshop some years ago. As we became acquainted, the conversation led to family. I am married, without children.
"Oh, you’re childless, like me,” she said.
No,” I replied, “I’m childfree.”
To say I am childless would be inaccurate. It would imply that, for a biological reason, I am unable to bear children even though I want them. The term childfree conveys a conscious choice not to have children.
For me and my husband, the decision not to raise children was a lifestyle choice. We decided that our life was full as it was. We had purpose, we had fun, and we had goals that we wanted to further.
We believe parenthood is not for everyone, and that some people should not be parents. In fact, I have my doubts as to whether my own parents should have been parents and perhaps this had something to do with my choice.
Why all the emphasis on childbearing anyway? Because, even in the 21st century, parenthood is the norm. Those who choose to marry are expected to produce children. Childfree couples are seen as selfish because they choose not to fulfill traditional gender roles and are often judged harshly by the patriarchal society we live in. Those who choose to remain single are viewed as odd because they do not want to participate in the institutions of marriage and parenthood.
Actually, there is nothing selfish or odd about remaining childfree – with or without a partner – it has nothing to do with selfishness; it is simply another lifestyle choice.
Yet, how is the decision to remain childfree viewed from a feminist’s perspective? It depends on what kind of theoretical lens we use.
A liberal feminist might say something like, “If you have children, that’s fine; if you don’t, that’s fine too. Either way, your children – or procreation – shouldn’t be the focus of your life.”
The old-school liberal feminists, like Betty Friedan, felt a longing, like their lives were incomplete somehow even though they married and raised families. Friedan called it, “the problem that has no name.” “Women should want to do more and make an impact on society,” these early feminists said. Friedan encouraged this through outside employment. In other words, “Get out of the house and get a job, ladies!” Could a childfree existence lend itself to greater freedom and more consideration in the job market?
Certainly a story from my own experience implies that the answer is overwhelmingly yes.
I once interviewed for an administrative position at a property management company in Birmingham, Mich. During the interview, the owner proceeded to tell me his history. He was once a practicing attorney before he opened the property management firm. He made several comments that raised questions in my mind as to if I would want to work there at all. Then there was this:
“Do you have anything that would keep you from getting to work in the morning?” he asked.
"Such as?” I queried back.
To which his answer was, “Crying babies?”
I looked him in the face and said, “I think I know why you are not a practicing lawyer anymore, you probably weren’t a very good one.”
Friedan argued that the error of the “feminine mystique” was that it overvalued the institutions of marriage and parenthood as they are defined by our patriarchal society. A woman should not simply abandon her family responsibilities, but should be able to perform them while at the same time develop her human potential by seeing the institutions of marriage and parenthood as only a part of her life.
Radical libertarian feminists and radical cultural feminists offer the most polarized perspectives on parenthood by drawing a distinction between biological and social parenting. This opens up another option for the childfree. That is, we as women do not necessarily have to give birth in order to have children in our lives or impart our feminist ideologies to them.
The radical libertarian feminist takes biological reproduction out of the picture entirely. She believes that women can achieve liberation through the use artificial means of reproduction and gestation. There can be no economic liberation for women without a biological revolution, she says. (Tong, 75)
Further, biological motherhood does not necessarily result in good parenting. Yet, patriarchal society thinks that the woman who bears the child is the best suited to raise him or her. Sometimes birth parents are not in a position to give the child the emotional support or the encouragement he/she needs to develop full human potential. The birth parents’ modes of thinking might be outdated. They might overemphasize one religion or political view to the exclusion of other spiritualities and beliefs. A child might not be encouraged to explore other spiritualities or lifestyles, and as a consequence, never find his/her authentic self.
I sometimes joke that we have psychotherapists to help us undo what our parents did to us – but there is some truth in it. That’s where social parenting can play an important role. If parents can get past their possessiveness of their children and open up to a community of social parenting, children would receive a more diverse upbringing and be better able to accept difference. They might even learn to see past traditional gender roles.
From the radical libertarian feminist perspective, the decision to remain childfree might be perfectly fine, even liberating, and perhaps beneficial.
The radical libertarian feminist faults the patriarchal system as being woman’s greatest enemy. (Tong, 72) Patriarchal society uses the media and approved forms of social conditioning and psychological theories to perpetuate the “myth of the joy of giving birth” (Tong, 75) and persuade women to believe they need to mother in order to be fulfilled. Not wanting to be accused of selfishness or abnormality, women who might be happier without children submit to motherhood reluctantly and then become subject to society’s disfavor when they express any dissatisfaction with the mothering role. (Tong, 84)
Perhaps some women simply don’t have the need to mother and can serve society better and find happiness without motherhood. Motherhood does not guarantee happiness and is not always in the best interest of the mother and the child.
As Shulamith Firestone said, “If adults, especially women did not feel they had a duty to have children, they might discover an authentic desire to live with children.” (Tong, 85) Biological parenthood is not needed.
Radical cultural feminists, on the other hand, might say that choosing not to biologically reproduce compromises women’s ultimate source of power. Therefore, the decision to remain childfree could have societal impacts that go beyond the issue of personal choice. They argue that women’s oppression will not end if women give up the only source of men’s dependence on them – reproduction. In contrast to radical libertarian feminists, the radical cultural feminist insists that artificial reproductive technology will not liberate women. In fact, it would liberate men because they could have children without women. (Tong, 77)
The institution of biological motherhood created under patriarchy operates with the goal of keeping women under male control. If biological motherhood is viewed this way, then it is definitely something women should be liberated from. However, the radical cultural feminist would argue that it is not the biological mother-child relationship, which can set the standard for more caring relationships among people in general, that should be rejected. On the contrary, it should be perpetuated.
The fault lies once again in the ugly institution created by patriarchy with the goal of controlling women. Here, a radical cultural feminist might add, is what dissuades women from having children, at a loss to humankind. Thus, the decision to remain childfree, the radical cultural feminist might argue, should be carefully considered in view of its larger societal impact on women’s oppression.
Care-focused feminists acknowledge the importance of motherhood as a contribution to the world. It is important from the standpoint of, “who will raise the next generation?” “Who will carry on the work when we are gone?” They point to the mother/child relationship as a paradigm for an ethics of care to perpetuate a school of “maternal thinking” that can be practiced by men as well as women.
A care-focused feminist would say, “We should care about children, whether they are ours or not, because an ethics of care would mandate that we do.” She might say that it doesn’t matter if you don’t want to procreate children of your own, you can still adopt the mindset of maternal thinking. In other words, you don’t have to be a mother to practice maternal thinking. Caring is a practice we can all pursue, whether we are men or women.
Once again, what must be considered is the difference between the practice of mothering and the institution of motherhood as defined by patriarchy. Under the latter, patriarchy sets the standards which are not necessarily associated with the practice of motherhood. Examples would be that a mother has to be female, heterosexual, and totally self-sacrificing. She must live for and through her children. By contrast, if motherhood is viewed as a practice, it permits self growth and self realization beyond – or without – biological children. (Tong, 183)
In her book, “The Price of Motherhood,” Ann Crittenden points out that women are choosing not to have children for the wrong reasons. Perhaps radical cultural feminists and care-focused feminists would both agree that this is a serious public issue. Crittenden cites author Nancy Folbre who responds this way to the argument that having a child is purely personal choice, like having a pet: “I just remind people that when their Lab grows up, it’s not going to pay their social security.” (Crittenden, 81-82)
Here is evidence that we should care about children, whether or not they belong to us, and, as a society, put our money where our mouth is by assuming more costs associated with raising children, such as subsidized daycare.
Care-focused feminists contend that the lack of maternal thinking is the reason for many of society’s ills, including war. But perhaps the term maternal thinking needs to be altered because of the connotations associated with it imposed by patriarchal society. It’s possible that the word “maternal” feminizes the care aspect so that it is viewed as weak and less credible in the public mind. Maybe we should call it something else? How about “care-centered thought,” or “philosophy of the caring state?”
Because psychoanalytic feminists believe that the roots of women’s oppression are buried deep in the psyche, and psychoanalysis is necessary to resolve them, perhaps they would say that it’s perfectly fine to choose a childfree lifestyle, or at least postpone having children, until the internal oppression-related issues are resolved. In fact, at the end of analysis, it might be concluded that the choice to remain childfree is the individual’s best option.
Some people might never be psychologically ready for parenthood. The psychoanalytic feminist could argue that it would be better for such individuals to remain childfree and work on becoming a complete, mentally healthy individual who is better equipped to function in society.
Of these theoretical perspectives, radical cultural feminism and care-focused feminism use a “wide-angle” theoretical lens to consider the social implications of choosing to remain childfree. Under these theoretical perspectives, in order for women to maintain personal power, in order for society to continue, the decisions must be made with an eye towards a broader societal perspective that precedes personal choice.
Psychoanalytical feminism and liberal feminism use a theoretical “zoom lens” to focus in on the personal aspects of choosing to remain childfree. Psychoanalytic feminism encourages the individual to use psychotherapy to look deep within herself to resolve oppression issues. The focus of liberal feminism is the realization of an individual’s human potential through participation in the public realm and legal equality with men. In the end, it’s all about what’s best for the individual, and society will benefit residually.
Radical libertarian feminism seems to offer the greatest, support for a childfree lifestyle by advocating social parenthood as an alternative to traditional parenting within patriarchal norms by taking biological reproduction out of the equation. It is simply unnecessary.
However, no one theoretical perspective can tell a woman whether or not it is in her best interest to remain childfree; nor should she rely on a single perspective to provide answers. The bottom line from all the perspectives is that she has agency to decide for herself within her personal, social, economic and cultural circumstances.
Wyatt Family Toddy
Well, I'm feeling better after a bout with the flu. I am so getting a shot next year!
I remembered this recipe my mom used to make when anyone was sick at home. But, you don't have to have the flu to enjoy the "Wyatt Family Toddy."
1 12-oz. can regular Vernors ginger ale.
Juice of 1/2 lemon
1 tablespoon honey
1 1-oz. shot whiskey or brandy
In a small sauce pan, combine ginger ale, lemon juice, and honey over medium heat until hot, but not boiling. Pour into a mug and drop in the whiskey or brandy shot. Makes one serving -- Cheers!
I remembered this recipe my mom used to make when anyone was sick at home. But, you don't have to have the flu to enjoy the "Wyatt Family Toddy."
1 12-oz. can regular Vernors ginger ale.
Juice of 1/2 lemon
1 tablespoon honey
1 1-oz. shot whiskey or brandy
In a small sauce pan, combine ginger ale, lemon juice, and honey over medium heat until hot, but not boiling. Pour into a mug and drop in the whiskey or brandy shot. Makes one serving -- Cheers!
Wednesday, December 2, 2009
The gift of giving
I love to give. I do it because I want to, and I do it because I can. This time of year, it’s important to keep giving in perspective.
Nothing should be expected, especially in our economically challenging times. If someone can’t afford to give, no explanation should be needed and no judgment should be passed. I also believe that gifts are not quid pro quo. Give for the simple joy of giving and ask nothing in return.
Here are a few of my favorite things to give this season that won’t break the budget and support a good cause:
Women’s Empowerment Bracelet and/or Necklace from Avon. At $3 and $5 respectively, these are a bargain and net sales go to the Avon Empowerment Fund at the UNIFEM-managed UN Trust Fund to End Violence Against Women. (Available while supplies last.) http://www.avon.com
This gift will even please the hard-to-buy-for teenage girl. I bought a set for my friend Yvonne’s daughter, Brenna. “She hasn’t taken it (the bracelet) off,” Yvonne said.
Rwanda “Path to Peace” Baskets from Macy’s. $25-$75. http://www.macys.com After seeing these featured in the Free Press, I’ve bought them for several friends as wedding, birthday, and thank you gifts.
The baskets in this collection are woven by survivors of the Rwandan genocide. The sales of these baskets, “put real, sustainable income into the hands of weavers and their families, changing their lives in remarkable ways,” according to Macy’s.
My friend Courtney loves her “True Unity” bowl. She hopes to decorate her kitchen with cobalt blue accents and says the basket will be a perfect match.
ChicoBags. $5-$20. http://www.chicobags.com Chris and I started our “I’ve gotta bag” campaign last year. Our goal was to reduce the use of those plastic grocery bags that are so bad for the environment. The ChicoBag is great because it folds down small enough to clip on a purse, belt, or keychain. According to the ChicoBag website, they also make great reusable gift wrap – why didn’t I think of that? Appropriate for everyone.
Happy Yuletide, y’all!
Blessed Be
Nothing should be expected, especially in our economically challenging times. If someone can’t afford to give, no explanation should be needed and no judgment should be passed. I also believe that gifts are not quid pro quo. Give for the simple joy of giving and ask nothing in return.
Here are a few of my favorite things to give this season that won’t break the budget and support a good cause:
Women’s Empowerment Bracelet and/or Necklace from Avon. At $3 and $5 respectively, these are a bargain and net sales go to the Avon Empowerment Fund at the UNIFEM-managed UN Trust Fund to End Violence Against Women. (Available while supplies last.) http://www.avon.com
This gift will even please the hard-to-buy-for teenage girl. I bought a set for my friend Yvonne’s daughter, Brenna. “She hasn’t taken it (the bracelet) off,” Yvonne said.
Rwanda “Path to Peace” Baskets from Macy’s. $25-$75. http://www.macys.com After seeing these featured in the Free Press, I’ve bought them for several friends as wedding, birthday, and thank you gifts.
The baskets in this collection are woven by survivors of the Rwandan genocide. The sales of these baskets, “put real, sustainable income into the hands of weavers and their families, changing their lives in remarkable ways,” according to Macy’s.
My friend Courtney loves her “True Unity” bowl. She hopes to decorate her kitchen with cobalt blue accents and says the basket will be a perfect match.
ChicoBags. $5-$20. http://www.chicobags.com Chris and I started our “I’ve gotta bag” campaign last year. Our goal was to reduce the use of those plastic grocery bags that are so bad for the environment. The ChicoBag is great because it folds down small enough to clip on a purse, belt, or keychain. According to the ChicoBag website, they also make great reusable gift wrap – why didn’t I think of that? Appropriate for everyone.
Happy Yuletide, y’all!
Blessed Be
What's the big deal about vitamin D?
If you live in the Midwest during the winter, there’s a good chance that your vitamin D level is low.
Why? Because, particularly during the cold season, we do not spend enough time outside in the sunshine for our bodies to manufacture it naturally. Hey, it’s cold! Who wants to go outside, let alone expose skin, when the backyard is frozen tundra?
Vitamin D level testing is the latest trend in medicine. Apparently a vitamin D deficiency can be the cause of everything from fatigue to cancer to osteoporosis. So, why all the hype now?
Because the latest and greatest test, called the 25-hydroxy vitamin D test, has everybody talking about the importance of vitamin D. This test is big news because it is the most accurate way to measure vitamin D levels. So, everybody’s doing it and finding low vitamin D levels as a result.
Chris and I both tested low for vitamin D. We are both fair-skinned, and avoid the sun. Plus, Chris is lactose intolerant, so we try not to buy and consume a lot of dairy products that contain vitamin D.
Our personal physician, Dr. Jon Tosch, at Troy Internal Medicine http://www.troyinternalmedicine.com/ , prescribed vitamin D therapy for both of us. We took 50,000 IU’s of vitamin D a week for eight weeks. Keep in mind, in high doses, vitamin D can be toxic. After completing the regimen, our levels returned to normal.
To keep vitamin D levels up, Dr. Tosch says we need 10 minutes unprotected sun exposure each day or a supplement of 1,000 IU’s daily. I’ve noticed that some multivitamins are adjusting their formulas to include this amount.
My cousin, Karen, who lives in Iowa, also tested low for vitamin D. After completing her D therapy, she says she noticed a difference in her energy level.
Is this just a passing medicinal fad – or could vitamin D really be the answer to many common ills? Only time will tell, but it might be worth a look.
To read more about women’s health and vitamin D, visit: http://womentowomen.com/healthynutrition/vitamindtestingandtreatment.aspx
Why? Because, particularly during the cold season, we do not spend enough time outside in the sunshine for our bodies to manufacture it naturally. Hey, it’s cold! Who wants to go outside, let alone expose skin, when the backyard is frozen tundra?
Vitamin D level testing is the latest trend in medicine. Apparently a vitamin D deficiency can be the cause of everything from fatigue to cancer to osteoporosis. So, why all the hype now?
Because the latest and greatest test, called the 25-hydroxy vitamin D test, has everybody talking about the importance of vitamin D. This test is big news because it is the most accurate way to measure vitamin D levels. So, everybody’s doing it and finding low vitamin D levels as a result.
Chris and I both tested low for vitamin D. We are both fair-skinned, and avoid the sun. Plus, Chris is lactose intolerant, so we try not to buy and consume a lot of dairy products that contain vitamin D.
Our personal physician, Dr. Jon Tosch, at Troy Internal Medicine http://www.troyinternalmedicine.com/ , prescribed vitamin D therapy for both of us. We took 50,000 IU’s of vitamin D a week for eight weeks. Keep in mind, in high doses, vitamin D can be toxic. After completing the regimen, our levels returned to normal.
To keep vitamin D levels up, Dr. Tosch says we need 10 minutes unprotected sun exposure each day or a supplement of 1,000 IU’s daily. I’ve noticed that some multivitamins are adjusting their formulas to include this amount.
My cousin, Karen, who lives in Iowa, also tested low for vitamin D. After completing her D therapy, she says she noticed a difference in her energy level.
Is this just a passing medicinal fad – or could vitamin D really be the answer to many common ills? Only time will tell, but it might be worth a look.
To read more about women’s health and vitamin D, visit: http://womentowomen.com/healthynutrition/vitamindtestingandtreatment.aspx
Sunday, November 29, 2009
Tigerlily Cat Rescue
In my opinion, this is an example of a group that practices care-based ecofeminism by adopting an ethics of care and applying it to the nonhuman world.
If you are ever considering adopting a cat, keep Tigerlily in mind.
Thanksgiving: The forgotten holiday
Before November slips away, I want to reflect on the meaning of Thanksgiving, which I believe is the forgotten holiday.
It seems that Thanksgiving has become a day of gorging to be gotten through quickly in order to go out the next day and launch the Christmas season by supporting capitalism in a frenzy of door-busting and deal-hunting.
This view steals the meaning away from what should be a cozy day of relaxation and reflection with family and friends.
For Chris and me, Thanksgiving is that kind of day. This year was our second vegetarian feast in a row. This year we made green beans and potatoes at home, along with a Tofurky roast, and enjoyed a Harvest Salad, cornbread and sweet potato stuffing, and a vegan pumpkin pie from Whole Foods. We also enjoyed the special holiday cider from Rochester Cider Mill, made from Golden Delicious apples. It was delicious and cruelty-free.
There is so much emphasis on the consumption of turkey meat. In fact, I was hard-pressed to find an ecard to share with friends and family that did not depict the turkey ritual. I finally found a design with a harvest of pumpkins, corn, and fruit. Another cruelty-free victory, even if it is superficial.
I thanked the great earth goddess for providing bounty to be enjoyed by all earthlings.
After our vegetarian feast, we felt full and satisfied, not over-stuffed and bloated, with clear conscience clear of brutality and domination.
It still feels great.
Blessed be.
It seems that Thanksgiving has become a day of gorging to be gotten through quickly in order to go out the next day and launch the Christmas season by supporting capitalism in a frenzy of door-busting and deal-hunting.
This view steals the meaning away from what should be a cozy day of relaxation and reflection with family and friends.
For Chris and me, Thanksgiving is that kind of day. This year was our second vegetarian feast in a row. This year we made green beans and potatoes at home, along with a Tofurky roast, and enjoyed a Harvest Salad, cornbread and sweet potato stuffing, and a vegan pumpkin pie from Whole Foods. We also enjoyed the special holiday cider from Rochester Cider Mill, made from Golden Delicious apples. It was delicious and cruelty-free.
There is so much emphasis on the consumption of turkey meat. In fact, I was hard-pressed to find an ecard to share with friends and family that did not depict the turkey ritual. I finally found a design with a harvest of pumpkins, corn, and fruit. Another cruelty-free victory, even if it is superficial.
I thanked the great earth goddess for providing bounty to be enjoyed by all earthlings.
After our vegetarian feast, we felt full and satisfied, not over-stuffed and bloated, with clear conscience clear of brutality and domination.
It still feels great.
Blessed be.
Friday, November 27, 2009
The holidays according to Forbes
While at my therapist's office last week, I found the winter edition of Forbes Woman in the waiting room.
The print edition of Forbes Woman is poly-bagged and sent to Forbes' 125,000 female subscribers four times a year according to foliomag.com http://foliomag.com/2009/forbes-launches-women-s-magazine-web-site. It also has a link on Forbes' website http://www.forbes.com/forbeswoman
There was one article in this edition that I found amusing -- prepare for some initial sarcasm here.
In "The Outsourced Holiday," Lauren Lipton has the following tips for today's working woman:
"Hire a dog walker to exercise Rover on weekends (and busy social evenings.)"
"Ask your housekeeper to come in twice as often as usual."
"Hire a private or in-store personal shopper to handle corporate gifts."
"Hire a personal chef to grate potatoes for latkes, whip up your family's cookie recipe ... or prepare a premade holiday brunch to heat up."
"Hire a landscaping company to put up the outdoor decor. "
"Enlist a personal organizer to unpack tree ornaments and untangle the dreaded lights."
I found this hilarious. Who has access to this kind of help? Obviously women who read Forbes.
"That stuff is ridiculous," said my husband, Chris, when I shared some of the above items with him. "But, in a household with two professionals, it's certainly possible."
When I spoke with Ruth Seymour, PhD, who teaches feature writing and news writing in OU's journalism department, she had a different perspective. She didn't think the article was snooty at all. She told me how she found a wonderful woman to help with her cleaning. The service really helped when she was a single mom, so she made concessions in her budget to cover the expense.
Thinking back to my own circumstances, when I was single, I hired a lawn service to cut my grass once a week, perform spring and fall cleanups, and apply fertilizer. I could depend on the lawn being cut every Friday, and it was a relief.
So, maybe it's more about trade-offs and peace of mind -- within reason, and our budgets, of course.
The print edition of Forbes Woman is poly-bagged and sent to Forbes' 125,000 female subscribers four times a year according to foliomag.com http://foliomag.com/2009/forbes-launches-women-s-magazine-web-site. It also has a link on Forbes' website http://www.forbes.com/forbeswoman
There was one article in this edition that I found amusing -- prepare for some initial sarcasm here.
In "The Outsourced Holiday," Lauren Lipton has the following tips for today's working woman:
"Hire a dog walker to exercise Rover on weekends (and busy social evenings.)"
"Ask your housekeeper to come in twice as often as usual."
"Hire a private or in-store personal shopper to handle corporate gifts."
"Hire a personal chef to grate potatoes for latkes, whip up your family's cookie recipe ... or prepare a premade holiday brunch to heat up."
"Hire a landscaping company to put up the outdoor decor. "
"Enlist a personal organizer to unpack tree ornaments and untangle the dreaded lights."
I found this hilarious. Who has access to this kind of help? Obviously women who read Forbes.
"That stuff is ridiculous," said my husband, Chris, when I shared some of the above items with him. "But, in a household with two professionals, it's certainly possible."
When I spoke with Ruth Seymour, PhD, who teaches feature writing and news writing in OU's journalism department, she had a different perspective. She didn't think the article was snooty at all. She told me how she found a wonderful woman to help with her cleaning. The service really helped when she was a single mom, so she made concessions in her budget to cover the expense.
Thinking back to my own circumstances, when I was single, I hired a lawn service to cut my grass once a week, perform spring and fall cleanups, and apply fertilizer. I could depend on the lawn being cut every Friday, and it was a relief.
So, maybe it's more about trade-offs and peace of mind -- within reason, and our budgets, of course.
Wednesday, November 25, 2009
Of vampires and feminists
The recent release of the second film in the “Twilight” saga, “New Moon,” keeps the hype surrounding this modern vampire series going strong.
As a journalist, I read, and watch, all kinds of things to keep up with current trends. After reading the first two books in the "Twilight" series, I am unimpressed with the writing of Stephenie Meyer, although I know many women, young and not so young, who think she’s great.
What struck me was the clunky dialog. To me, it just does not sound like young people talking.
Before you get all defensive, horror writer and story-telling god Stephen King agrees with me. In an interview published earlier this year, King praised the writing talents of “Harry Potter” series author J.K. Rowling, but was less than kind to Meyer.
Read the interview here: http://www.msnbc.com/id/29001524
Ms. Magazine published an interesting article this spring on the feminist perspective of “Twilight.”
Read and online excerpt here: http://www.msmagazine.com/spring2009/twilight.asp
I asked two of my fellow feminist theory students, Victoria and Sonya, what they think about Twilight from a feminist perspective:
Sonya said the books are better than the movies, but finds it troubling that the main character, Bella Swan, “gave away her whole life to become a vampire.”
Victoria agrees, calling Bella, “stupid for giving up her freedom for a guy.”
According to Ms., there are better books for young women to be reading; books with significant feminist content. The printed article included a website: http://ameliabloomer.wordpress.com/
Believe me -- I realize we all need entertainment and an occasional escape from reality. But, if you like the vampire genre, you will love the Sookie Stackhouse series by Charlaine Harris even more than “Twilight.” http://www.charlaineharris.com/
Harris has written several continuing series with different characters, but the Stackhouse series, the basis for HBO’s “True Blood” series, is the most popular.
However, Sookie is not a model feminist either. I’m not selling this series on the basis of feminist perspective. But, the books are great escape reading. Try one and discover what clever writing and colorful character development reads like.
As a journalist, I read, and watch, all kinds of things to keep up with current trends. After reading the first two books in the "Twilight" series, I am unimpressed with the writing of Stephenie Meyer, although I know many women, young and not so young, who think she’s great.
What struck me was the clunky dialog. To me, it just does not sound like young people talking.
Before you get all defensive, horror writer and story-telling god Stephen King agrees with me. In an interview published earlier this year, King praised the writing talents of “Harry Potter” series author J.K. Rowling, but was less than kind to Meyer.
Read the interview here: http://www.msnbc.com/id/29001524
Ms. Magazine published an interesting article this spring on the feminist perspective of “Twilight.”
Read and online excerpt here: http://www.msmagazine.com/spring2009/twilight.asp
I asked two of my fellow feminist theory students, Victoria and Sonya, what they think about Twilight from a feminist perspective:
Sonya said the books are better than the movies, but finds it troubling that the main character, Bella Swan, “gave away her whole life to become a vampire.”
Victoria agrees, calling Bella, “stupid for giving up her freedom for a guy.”
According to Ms., there are better books for young women to be reading; books with significant feminist content. The printed article included a website: http://ameliabloomer.wordpress.com/
Believe me -- I realize we all need entertainment and an occasional escape from reality. But, if you like the vampire genre, you will love the Sookie Stackhouse series by Charlaine Harris even more than “Twilight.” http://www.charlaineharris.com/
Harris has written several continuing series with different characters, but the Stackhouse series, the basis for HBO’s “True Blood” series, is the most popular.
However, Sookie is not a model feminist either. I’m not selling this series on the basis of feminist perspective. But, the books are great escape reading. Try one and discover what clever writing and colorful character development reads like.
Yuletide @ Yule Love It
My friend, Iris, hosted her Fourth Annual Yuletide Shopping Tea at her lavender farm in Leonard, Mich. on November 13-14.
Be sure to visit the farm in the summer when the fields are in full bloom, it's wonderful.
Tuesday, November 24, 2009
Electronic Portfolios for Students and Educators
This is a review of an online workshop I attended on Wednesday, Nov. 18. for my JRN 411 class. Although I was not overly impressed with the workshop itself, the application might be worth looking into. -- CWR
Adobe’s Acrobat (current version Acrobat 9) is probably one of the most misunderstood and versatile applications available today, according to Steve Adler, an Adobe Acrobat specialist. He conducted an online workshop for students and educators to demonstrate Acrobat’s electronic portfolio module.
Maybe Adler was having a bad day. The sound and visuals did not always cooperate during his presentation. As it turned out, the focus of the workshop was on promotion of the product rather than on building an electronic portfolio.
The seminar was also peppered with such glib tidbits as, “PDF is a desktop revolution,” “Acrobat loves all and serves all,” and “PDF is the DNA of technology.”
Yet, there were some points that at least familiarized the participants with Adobe’s Portfolio Initiative to encourage students and educators to connect with new channels of communication and incorporate creativity. The portfolio module can be used to organize and collaborate on academic research. It can include audio, video, blogs and more.
Adler referred to the digital portfolio as using a “container approach” with PDF files. He explained how PDF acts like a wrapper and Adobe Acrobat supplies the tools to make the project richer while leaving the component files unchanged.
Collaboration is possible by email, live, or through Acrobat.com – “cloud technology that works like a repository and includes robust security features.” What’s unique is that the comments are owned by those who make them.
A valuable feature is the redaction tool that can hide personal or sensitive information within the document.
Adler quickly walked through the steps involved in building an electronic portfolio from scratch. This would have been the most useful part of the program and should have had the most concentration.
Unfortunately, it fell short.
Adler demonstrated how simple it is to set up a portfolio and then drag files and folders into it. (Actually, Acrobat makes copies of the files.) Then, it’s possible to add a welcome screen, basically a digital cover letter, and select a color scheme.
The end result is document that can be easily “repurposed” to show the growth of its creator’s work over a lifetime. It is truly a living document.
The introduction of this package was impressive, but it would have been more beneficial for Adobe to spend more time on instruction and less time on sales.
Adobe’s Acrobat (current version Acrobat 9) is probably one of the most misunderstood and versatile applications available today, according to Steve Adler, an Adobe Acrobat specialist. He conducted an online workshop for students and educators to demonstrate Acrobat’s electronic portfolio module.
Maybe Adler was having a bad day. The sound and visuals did not always cooperate during his presentation. As it turned out, the focus of the workshop was on promotion of the product rather than on building an electronic portfolio.
The seminar was also peppered with such glib tidbits as, “PDF is a desktop revolution,” “Acrobat loves all and serves all,” and “PDF is the DNA of technology.”
Yet, there were some points that at least familiarized the participants with Adobe’s Portfolio Initiative to encourage students and educators to connect with new channels of communication and incorporate creativity. The portfolio module can be used to organize and collaborate on academic research. It can include audio, video, blogs and more.
Adler referred to the digital portfolio as using a “container approach” with PDF files. He explained how PDF acts like a wrapper and Adobe Acrobat supplies the tools to make the project richer while leaving the component files unchanged.
Collaboration is possible by email, live, or through Acrobat.com – “cloud technology that works like a repository and includes robust security features.” What’s unique is that the comments are owned by those who make them.
A valuable feature is the redaction tool that can hide personal or sensitive information within the document.
Adler quickly walked through the steps involved in building an electronic portfolio from scratch. This would have been the most useful part of the program and should have had the most concentration.
Unfortunately, it fell short.
Adler demonstrated how simple it is to set up a portfolio and then drag files and folders into it. (Actually, Acrobat makes copies of the files.) Then, it’s possible to add a welcome screen, basically a digital cover letter, and select a color scheme.
The end result is document that can be easily “repurposed” to show the growth of its creator’s work over a lifetime. It is truly a living document.
The introduction of this package was impressive, but it would have been more beneficial for Adobe to spend more time on instruction and less time on sales.
Friday, November 20, 2009
"Going Veg" is Easier Than You Think
My husband, Chris, and I have been vegetarians since May 2008.
We have always felt strongly about animals. I even had my own rescue and adoption practice. The more we learned, and the more we interacted with the animals, we came to realize that you cannot support the cruelty, oppression, and domination that go along with eating them. This prompted us to make the dietary change.
“(Now ) I can eat my dinner and nobody gets killed,” Chris often says. “No more animals will die so that I can eat.”
Before I go further, I need to explain the difference between vegetarian and vegan. They are not the same.
Vegetarians are primarily concerned with what they eat. Dairy products and eggs are allowed on a vegetarian diet.
Vegans are stricter and do not consume any animal products. This extends to their clothing, shoes, and cosmetics in addition to food.
“I am vegetarian, but I hope to be vegan soon,” Dr. Laura Landolt, an assistant professor in OU’s political science department, told her feminist theory class, “It’s really hard to give up cheese … but I’ve done it before.”
It is easier than ever to make the “veg transition” thanks to products known as “fabulous fakes.” MorningStar Farms http://www.morningstarfarms.com/ makes delicious vegetarian versions of burgers, sausage links, “chik’n patties,” and “chik’n nuggets.” Both MorningStar and Boca Burger offer soy crumbles that can be substituted for mean in soups and sauces.
Amy’s http://www.amys.com/ makes a line of vegetarian and vegan products (read the labels.) This company offers many frozen entrées that only take a few minutes to prepare in the microwave. Amy’s also makes soups. Amy’s products are available at Meijer and Target. Start with soup, follow with an entrée, add a green salad, and a piece of fruit for dessert. It’s easy.
Study vegetarianism; see if it speaks to you. Try going meatless once a week. Even if you can’t do it perfectly, every little bit helps to curb the cruelty, domination, and oppression, which extends to women, children, and the planet.
We have always felt strongly about animals. I even had my own rescue and adoption practice. The more we learned, and the more we interacted with the animals, we came to realize that you cannot support the cruelty, oppression, and domination that go along with eating them. This prompted us to make the dietary change.
“(Now ) I can eat my dinner and nobody gets killed,” Chris often says. “No more animals will die so that I can eat.”
Before I go further, I need to explain the difference between vegetarian and vegan. They are not the same.
Vegetarians are primarily concerned with what they eat. Dairy products and eggs are allowed on a vegetarian diet.
Vegans are stricter and do not consume any animal products. This extends to their clothing, shoes, and cosmetics in addition to food.
“I am vegetarian, but I hope to be vegan soon,” Dr. Laura Landolt, an assistant professor in OU’s political science department, told her feminist theory class, “It’s really hard to give up cheese … but I’ve done it before.”
It is easier than ever to make the “veg transition” thanks to products known as “fabulous fakes.” MorningStar Farms http://www.morningstarfarms.com/ makes delicious vegetarian versions of burgers, sausage links, “chik’n patties,” and “chik’n nuggets.” Both MorningStar and Boca Burger offer soy crumbles that can be substituted for mean in soups and sauces.
Amy’s http://www.amys.com/ makes a line of vegetarian and vegan products (read the labels.) This company offers many frozen entrées that only take a few minutes to prepare in the microwave. Amy’s also makes soups. Amy’s products are available at Meijer and Target. Start with soup, follow with an entrée, add a green salad, and a piece of fruit for dessert. It’s easy.
Study vegetarianism; see if it speaks to you. Try going meatless once a week. Even if you can’t do it perfectly, every little bit helps to curb the cruelty, domination, and oppression, which extends to women, children, and the planet.
Earthlings: Make the Connection
This week, on Monday, I completed the most difficult assignment I have ever had to do – and I want you to do it too.
Dr. Laura Landolt assigned me and the members of my Feminist Theory Class (WGS 320) to watch the documentary “Earthlings.” http://www.earthlings.com/ The film is narrated by Joaquin Phoenix, directed by Shaun Monson, with music by Moby.
Dr. Landolt told us the film was difficult and disturbing to watch – that’s why she made it an individual assignment prior to class discussion. “I can’t make you watch it (as a class,)” she said, “Look away when you have to or just listen to it.”
“Earthlings” is about how humans depend on, and use, animals in our lives. It addresses five areas: pets, food, clothing, entertainment, and science.
With graphic images, combined with haunting music and thought-provoking narration, “Earthlings” illustrates the exploitation, cruelty, and oppression involved in these industries. If you think this is just another animal rights film, think again. “Earthlings” will move you and change you even if you are not an “animal person.”
“Earthlings” left a cold, tight feeling in my solar plexus, it made me cry, it made me angry and disgusted with the human race. It haunted my sleep and stayed with me through the next day.
It’s still with me -- and will be for years to come.
My husband, Chris, did not want to watch the film. “We don’t need to see the cruelty to have compassion,” he said, after finding me upset when he came home from work.
But, I forced myself to watch the whole film and did not look away. Because, as Gretchen Wyler http://www.wikipedia.org/wiki/gretchen_wyler/ said, “We must not refuse with our eyes what they (animals) must endure with their bodies.” I am not celebrating the completion of my assignment as proof of how strong or how tough I am. I did it because I believe it’s important to look, to get out of denial.
An earthling is one who inhabits the earth – not just human beings. Other life forms have just as much right to be here as we do.
So what does this have to do with feminism? “ I assigned the film to illustrate how all the “-isms” (sexism, racism, ageism, speciesism, naturism, etc.) are connected,” Landolt said. She went on to explain how animals are objectified, and, by connection, so are women and nature.
Leo Tolstoy said, “As long as there are slaughterhouses, there will be battlefields.” What that means to me is that we will not have peace as long as these brutal practices continue, because, by extension, we do the same things to each other.'
“Earthlings.” See it. Think about it. Make the connection.
Do Fish have feelings? The answer might surprise you. Check it out at http://www.nofishing.net/kids/html
Dr. Laura Landolt assigned me and the members of my Feminist Theory Class (WGS 320) to watch the documentary “Earthlings.” http://www.earthlings.com/ The film is narrated by Joaquin Phoenix, directed by Shaun Monson, with music by Moby.
Dr. Landolt told us the film was difficult and disturbing to watch – that’s why she made it an individual assignment prior to class discussion. “I can’t make you watch it (as a class,)” she said, “Look away when you have to or just listen to it.”
“Earthlings” is about how humans depend on, and use, animals in our lives. It addresses five areas: pets, food, clothing, entertainment, and science.
With graphic images, combined with haunting music and thought-provoking narration, “Earthlings” illustrates the exploitation, cruelty, and oppression involved in these industries. If you think this is just another animal rights film, think again. “Earthlings” will move you and change you even if you are not an “animal person.”
“Earthlings” left a cold, tight feeling in my solar plexus, it made me cry, it made me angry and disgusted with the human race. It haunted my sleep and stayed with me through the next day.
It’s still with me -- and will be for years to come.
My husband, Chris, did not want to watch the film. “We don’t need to see the cruelty to have compassion,” he said, after finding me upset when he came home from work.
But, I forced myself to watch the whole film and did not look away. Because, as Gretchen Wyler http://www.wikipedia.org/wiki/gretchen_wyler/ said, “We must not refuse with our eyes what they (animals) must endure with their bodies.” I am not celebrating the completion of my assignment as proof of how strong or how tough I am. I did it because I believe it’s important to look, to get out of denial.
An earthling is one who inhabits the earth – not just human beings. Other life forms have just as much right to be here as we do.
So what does this have to do with feminism? “ I assigned the film to illustrate how all the “-isms” (sexism, racism, ageism, speciesism, naturism, etc.) are connected,” Landolt said. She went on to explain how animals are objectified, and, by connection, so are women and nature.
Leo Tolstoy said, “As long as there are slaughterhouses, there will be battlefields.” What that means to me is that we will not have peace as long as these brutal practices continue, because, by extension, we do the same things to each other.'
“Earthlings.” See it. Think about it. Make the connection.
Do Fish have feelings? The answer might surprise you. Check it out at http://www.nofishing.net/kids/html
Wednesday, November 18, 2009
Avatar Cherie
Damn! She looks better than I do. Check out my avatar. She's got attitude -- don't you think? So easy and fun to create, I did it between classes at http://www.mywebface.com/. Thanks to Elizabeth S. for pointing me there.
Sunday, November 15, 2009
Equal Opportunity WGS
Benjamin Lemon, 19, is one of two male majors in Oakland University’s Women and Gender Studies program http://www.oakland.edu/ouws. When I first spotted him at the WSG Fall Luncheon on Thursday, Nov. 12, I am embarrassed to admit my curiosity was mixed with suspicion.
So, I asked him to, “Tell me why, as a male, you are majoring in women’s studies – and be honest.” I must admit he handled my challenge with grace and honesty.
Benjamin wants to be a counselor some day and believes the knowledge he gains in the WGS program will lead him to a better understanding of women’s issues that will help him in his practice.
The most surprising thing he’s learned is that the program is that it is not all about man bashing, although that perception is still alive on campus.
Yet, attitudes are changing, if even on a small scale. Now that the program’s male enrollment has grown from one student to two, “we’ve experienced a 100% increase,” says the program’s director, Jo Reger.
As the luncheon progressed, and Benjamin’s sincerity continued to surface, I realized that we need more young people like him who want to foster cooperation and understanding between the sexes. Here is somebody who really “gets it.”
Anthony Paletta asks, “Where are the men for Women’s Studies?” check it out at: http://www.mindingthecampus.com/forum//2008/04/where_are_the_men_for_womens_s.html
So, I asked him to, “Tell me why, as a male, you are majoring in women’s studies – and be honest.” I must admit he handled my challenge with grace and honesty.
Benjamin wants to be a counselor some day and believes the knowledge he gains in the WGS program will lead him to a better understanding of women’s issues that will help him in his practice.
The most surprising thing he’s learned is that the program is that it is not all about man bashing, although that perception is still alive on campus.
Yet, attitudes are changing, if even on a small scale. Now that the program’s male enrollment has grown from one student to two, “we’ve experienced a 100% increase,” says the program’s director, Jo Reger.
As the luncheon progressed, and Benjamin’s sincerity continued to surface, I realized that we need more young people like him who want to foster cooperation and understanding between the sexes. Here is somebody who really “gets it.”
Anthony Paletta asks, “Where are the men for Women’s Studies?” check it out at: http://www.mindingthecampus.com/forum//2008/04/where_are_the_men_for_womens_s.html
Ecofeminism in Action
I am an ecofeminist www.wikipedia.org/wiki/Ecofeminism. I say this loud and proud. I believe women have a special connection to the earth and nature that leads us to emerge as advocates and activists for the planet, as well as its human, nonhuman, and inert inhabitants.
On Saturday, Nov. 14, I visited my friend Iris Underwood at Yule Love It Lavender Farm http://www.yuleloveitlavender.com in Leonard, Mich., during her Third Annual Yuletide Shopping Tea. Yule Love It is Iris’ organic vision that began in 2006. In my mind, Iris is an ecofeminist and the lavender farm is a realization of ecofeminism in action.
Yet, as I spoke with Iris and her assistant, Deb, in the farm’s gift shop, it became evident that the marriage of the prefix “eco” with the word “feminism” is a concept that evokes strong sentiments.
Deb associates feminism with man bashing. “I hear so much of it, (from women) everywhere,” she says. She believes that men and women should work together to heal the planet instead of maintaining the “he vs. she” dichotomy associated with feminism.
Deb’s reaction is a common one because of the feminism’s negative connotations. There is even debate among ecofeminists as to whether fostering women’s connection to nature is beneficial in terms of making social gains and challenging traditional gender roles.
Iris strongly believes that women should maintain a connection to the earth and nature. She hands me a book by MaryJane Butters, the mother of the Farmgirl Sisterhood http://www.maryjanesfarm.org/. Through here books, Butters serves as Iris’ on-going inspiration for the farm, and her way of life.
“Study this woman, Cherie,” she tells me. “I challenge any academician to say she is not her own woman.”
I will, Iris. But, there is no doubt in my mind that women’s connection to nature should not only be reaffirmed, but celebrated and validated.
On Saturday, Nov. 14, I visited my friend Iris Underwood at Yule Love It Lavender Farm http://www.yuleloveitlavender.com in Leonard, Mich., during her Third Annual Yuletide Shopping Tea. Yule Love It is Iris’ organic vision that began in 2006. In my mind, Iris is an ecofeminist and the lavender farm is a realization of ecofeminism in action.
Yet, as I spoke with Iris and her assistant, Deb, in the farm’s gift shop, it became evident that the marriage of the prefix “eco” with the word “feminism” is a concept that evokes strong sentiments.
Deb associates feminism with man bashing. “I hear so much of it, (from women) everywhere,” she says. She believes that men and women should work together to heal the planet instead of maintaining the “he vs. she” dichotomy associated with feminism.
Deb’s reaction is a common one because of the feminism’s negative connotations. There is even debate among ecofeminists as to whether fostering women’s connection to nature is beneficial in terms of making social gains and challenging traditional gender roles.
Iris strongly believes that women should maintain a connection to the earth and nature. She hands me a book by MaryJane Butters, the mother of the Farmgirl Sisterhood http://www.maryjanesfarm.org/. Through here books, Butters serves as Iris’ on-going inspiration for the farm, and her way of life.
“Study this woman, Cherie,” she tells me. “I challenge any academician to say she is not her own woman.”
I will, Iris. But, there is no doubt in my mind that women’s connection to nature should not only be reaffirmed, but celebrated and validated.
Saturday, November 14, 2009
Why say, I advocate feminism?
"Am I a feminist?" That's the question I've been asking myself this semester as I study feminist theory.
That is why I agree with bell hooks that it is better to say, "I advocate feminism," rather than, "I am a feminist."
I am learning that feminism is not just one thing, or defined one way.
If we say, "I advocate feminism," it opens the way for a conversation without evoking old or stereotypical connotations. It allows room to address other issues such as racism, sexism, and ageism also. This is a more inclusive viewpoint that we can implement in everyday life.
All issues are connected and people are connected by them.
When it comes to feminism, one size does not fit all.
That is why I agree with bell hooks that it is better to say, "I advocate feminism," rather than, "I am a feminist."
I am learning that feminism is not just one thing, or defined one way.
If we say, "I advocate feminism," it opens the way for a conversation without evoking old or stereotypical connotations. It allows room to address other issues such as racism, sexism, and ageism also. This is a more inclusive viewpoint that we can implement in everyday life.
All issues are connected and people are connected by them.
When it comes to feminism, one size does not fit all.
Subscribe to:
Posts (Atom)