The first documentary about Nancy Pelosi, the powerful and polarizing Speaker of the U.S. House of Representatives.
A gripping and unprecedented look at the life and legacy of the first woman Speaker of the House: how she has gained and wielded power across three decades, and how she has handled grave challenges to her leadership and to American democracy from former President Donald Trump and his allies.
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Solnitâs essay became a viral sensation because so many women recognized an experience they had never been able to vocalize before: having their expertise instantly dismissed because of the lady-shaped package it came in.
The internet being what it is, the essay was strip-mined for that one idea and very little attention was paid to where Solnit takes it next.
She weaves a global story of womenâs voices and their testimony being downgraded or dismissed:Â
the female FBI agent whose warnings about al-Qaeda were ignored;Â
the women who need a male witness to corroborate their rape;Â
the writers and politicians whose anger is read as âshrillâ and âhystericalâ,
Women participating in Ovulars workshops at Rootworks womynâs land
In the 1970s, communities of feminist, separatist, and mostly lesbian women began to build their own utopia across the United States. Giving up their former lives and the comforts of home, they headed to private rural land where they could live free from the shackles of the patriarchy. They called them âWomynâs landsââunlike other communes of the âBack to the Landâ era, many of the women were emphatic about the gender rules: no hetereosexual people and no men.
It was in this closed single-sex environment that a series of photography workshops called the Ovulars emerged, taking place each summer in the early 1980s. They were held at Rootworks, the Womynâs land that photographer and poet Ruth Mountaingrove and her partner Jean founded in Oregon. Later, makeshift darkrooms cropped up in other Womynâs lands. The artists who taught at the Ovulars included Joan E. Biren, or JEB; Tee Corinne, and Honey Lee Cottrell. The workshopâs name was a feminist repossession of âseminars,â and they spawned a prolific archive; one that was fundamental to the identity of the women and the ideology of the Womynâs landsâa declaration of their right to exist.
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Jewish Contribution to Radical Feminism and Leftism
This list covers (many, not all) women who contributed to radical womenâs movements or women who contributed to radical leftist movements. There are a variety of perspectives and there is much to learn from all of their work.Â
Betty Friedan (1921-2006)
A leading figure in the womenâs movement in the United States, her 1963 book The Feminine Mystique is often credited with sparking the second wave of American feminism in the 20th century. In 1966, Friedan co-founded and was elected the first president of the National Organization for Women (NOW), which aimed to bring women âinto the mainstream of American society now [in] fully equal partnership with men.â
Notable Writing: Author of The Feminine Mystique (1963)
Selected Quote: âThe feminist revolution had to be fought because women quite simply were stopped at a state of evolution far short of their human capacity.â -The Feminine Mystique
Andrea Dworkin (1946-2005)
Dworkin considered the pornography industry to be based on turning women into objects for abuse by men. Dworkin and Catharine MacKinnon developed a legislative approach based on civil rights rather than obscenity to outlaw pornography and allow lawsuits against pornographers for damages, but their efforts were largely unsuccessful. She testified at a federal commission against pornography, leading some stores to withdraw certain magazines from sale, but a court ruled the governmentâs efforts unconstitutional.Her book Intercourse, which addresses the role of sexual intercourse in society, has been interpreted as opposing all heterosexual intercourse, but Dworkin said it does not and that what she was against was male domination by intercourse.Â
Notable Writing:Â Pornography: Men Possessing Women, Right-Wing Women, Intercourse, Woman Hating, Scapegoat: The Jews, Israel, and Womenâs Liberation, and more.
Selected Quote: âMen come to me or to other feminists and say: âWhat youâre saying about men isnât true. It isnât true of me. I donât feel that way. Iâm opposed to all of this.â And I say: donât tell me. Tell the pornographers. Tell the pimps. Tell the warmakers. Tell the rape apologists and the rape celebrationists and the pro-rape ideologues. Tell the novelists who think that rape is wonderful. Tell Larry Flynt. Tell Hugh Hefner. Thereâs no point in telling me. Iâm only a woman. Thereâs nothing I can do about it. These men presume to speak for you. They are in the public arena saying that they represent you. If they donât, then you had better let them know.â -from the speech âI Want A Twenty-Four-Hour Truce During Which There Is No Rapeâ (1983)
Shulamith Firestone (1945-2012)
Firestone was a Canadian-American radical feminist, writer and activist. A central figure in the early development of radical feminism and second-wave feminism, Firestone was a founding member of three radical-feminist groups: New York Radical Women, Redstockings, and New York Radical Feminists.Â
She was known for her idea that live birth was oppressive and that as technology developed, parthenogenesis would free women and children.
She also struggled with schizophrenia and wrote a book of short stories based on her experiences in a mental health hospital called Airless Spaces (1980)
Notable Writing:Â The Dialectic of Sex: The Case For Feminist Revolution (1970)
Selected Quotes:Â
âThe end goal of femiÂnist revolution must be, unlike that of the first feminist movement, not just the elimination of male privilege but of the sex distinction itself: genital differences between âhuman beings would no longer matter culturally.â -The Dialectic of Sex
âArtificial reproduction is not inherently dehumanizing. At very least, development of an option should make possible an honest reexamination of the ancient value of motherhood.â -The Dialectic of Sex
Ellen Willis (1941-2006)
Willis as a member of New York Radical Women and subsequently co-founder in early 1969 with Shulamith Firestone of the radical feminist group Redstockings. Starting in 1979, Willis wrote a number of essays that were highly critical of anti-pornography feminism, criticizing it for what she saw as its sexual puritanism and moral authoritarianism, as well as its threat to free speech. These essays were among the earliest expressions of feminist opposition to the anti-pornography movement in what became known as the feminist sex wars. A self-described anti-authoritarian democratic socialist, she was very critical of what she viewed as social conservatism and authoritarianism on both the political right and left. She was a strong supporter of womenâs abortion rights, and in the mid-1970s was a founding member of the pro-choicestreet theater and protest group No More Nice Girls.
Ellen Willis is featured in the feminist history film Sheâs Beautiful When Sheâs Angry.
Noteable Writing:Â Lust Horizons: Is the Womenâs Movement Pro-Sex? (1981)
Selected Quote:Â âThe goal of the right is not to stop abortion but to demonize it, punish it and make it as difficult and traumatic as possible. All this it has accomplished fairly well, even without overturning Roe v. Wade.â -âEscape from Freedom,â Situations: Project of the Radical Imagination, Vol 1, No 2 (2006)
Susan Brownmiller (1935- )
Brownmiller argues in Against Our Will that rape âis nothing more or less than a conscious process of intimidation by which all men keep all women in a state of fear. In order to write the book, after having helped to organize the New York Radical Feminists Speak-Out on Rape on January 24, 1971, and the New York Radical Feminists Conference on Rape on April 17, 1971, she spent four years investigating rape. Against Our Will was a highly controversial book. Brownmillerâs basic premise was contested by some sections of the left wing, who considered it untrue that âall men benefitâ from the culture of rape, and who believed rather that it was possible to organize both women and men together to oppose sexual violence. The book also received criticism from Angela Davis, who thought Brownmiller disregarded the part that black women played in the anti-lynching movement and that Brownmillerâs discussion of rape and race became an âunthinking partnership which borders on racismâ.[13]In 1995, the New York Public Library selected Against Our Will as one of 100 most important books of the 20th century.
Notable Writing: Against Our Will: Men, Women, and Rape (1975), Femininity (1984)
Selected Quote:Â âThat some men rape provides a sufficient threat to keep all women in a constant state of intimidation.â -Against Our Will
Gloria Steinem (1934- )
Steinem was a columnist for New York magazine, and a co-founder of Ms.magazine. In 1969, Steinem published an article, âAfter Black Power, Womenâs Liberationâ, which brought her to national fame as a feminist leader. Although most frequently considered a liberal feminist, Steinem has repeatedly characterized herself as a radical feminist. More importantly, she has repudiated categorization within feminism as ânonconstructive to specific problems,â saying: âIâve turned up in every category. So it makes it harder for me to take the divisions with great seriousness.â
Notable Writing:Â Outrageous Acts and Everyday Rebellions (1983) is a compilation of 20 years of Steinemâs writing.Â
Selected Quotes:Â
âŞ"A woman without a man is like a fish without a bicycle.ââŹ
âSome of us are becoming the men we wanted to marry.ââŞ
âMen should think twice before making widowhood womenâs only path to power.ââŹâŹ
Gerda Lerner (1920-2013)
Austrian-born American historian and feminist author. In addition to her numerous scholarly publications, she wrote poetry, fiction, theater pieces, screenplays, and an autobiography.
Notable Writing:Â Women and History, Vol. IÂ The Creation of Patriarchy (1986), Vol. IIÂ The Creation of Feminist Consciousness: From the Middle Ages to 1870 (1993)
Selected Quote:Â âWomen have been kept from contributing to History-making, that is, the ordering and interpretation of the past of humankind. Since this process of meaning-giving is essential to the creation and perpetuation of civilization, we can see at once that womenâs marginality in this endeavor places us in a unique and segregate posiÂtion. Women are the majority, yet we are structured into social inÂstitutions as though we were a minority.â -The Creation of Patriarchy
Adrienne Rich (1929-2012)
Rich was called âone of the most widely read and influential poets of the second half of the 20th centuryâ, and was credited with bringing âthe oppression of women and lesbians to the forefront of poetic discourse. According to her, she prefers to use the term âwomenâs liberationâ rather than feminism. For her, the latter term is more likely to induce resistance from women of the next generation. Also, she fears that the term would amount to nothing more than a label if it is used extensively.
Notable Writing:Â Compulsory Heterosexuality and Lesbian Existence (1986)
Selected Quote:Â âThe failure to examine heterosexuality as an institution is like failing to admit that the economic system called capitalism or the caste system of racism is maintained by a variety of forces, including both physical violence and false consciousness.â -Compulsory Heterosexuality and Lesbian Existence
Joanna Russ (1937-2011)
Russ was an American writer, academic and radical feminist. She is the author of a number of works of science fiction, fantasy and feminist literary criticism.
Notable Writing:Â How to Suppress Womenâs Writing
Selected Quote:
Men succeed. Women get married.
Men fail. Women get married.
Men enter monasteries. Women get married.
Men start wars. Women get married.
Men stop them. Women get married.
Dull, dull.
Joanna Russ, The Female Man, 1975, p. 126.
Gail Dines (1958- )
Dines specializes in the study of pornography. Described in 2010 as the worldâs leading anti-pornography campaigner, she is a founding member of Stop Porn Culture and founder of Culture Reframed, created to address pornography as a public-health crisis.
Notable Writing:Â Pornland: How Porn Has Hijacked Our Sexuality (2010)
Selected Quote: âWomen are still being held captive by images that ultimately tell lies about women. The biggest lie is that conforming to this hypersexualized image will give women real power in the world, since in a porn culture, our power rests, we are told, not in our ability to shape the institutions that determine our life chances but in having a hot body that men desire and women envy.â -Pornland: How Porn Has Hijacked Our Sexuality
Emma Goldman (1869-1940)
During her life, Goldman was lionized as a freethinking ârebel womanâ by admirers, and denounced by detractors as an advocate of politically motivated murder and violent revolution. Her writing and lectures spanned a wide variety of issues, including prisons, atheism, freedom of speech, militarism, capitalism, marriage, free love, and homosexuality. After decades of obscurity, Goldman gained iconic status in the 1970s by a revival of interest in her life, when feminist and anarchist scholars rekindled popular interest.Â
Although hostile to first-wave feminism and its suffragist goals, Emma Goldman advocated passionately for the rights of women and is today heralded as a founder of anarcha-feminism. In 1897, she wrote: âI demand the independence of woman, her right to support herself; to live for herself; to love whomever she pleases, or as many as she pleases. I demand freedom for both sexes, freedom of action, freedom in love and freedom in motherhoodâ.In 1906, Goldman wrote a piece entitled âThe Tragedy of Womanâs Emancipation" in which she argued that traditional suffragists and first-wave feminists were achieving only a superficial good for women by pursuing the vote and a movement from the home sphere.
Notable Writing: Anarchism and Other Essays (1910), Marriage And Love (1911)
Selected Quote:Â âIf, however, woman is free and big enough to learn the mystery of sex without the sanction of State or Church, she will stand condemned as utterly unfit to become the wife of a âgoodâ man, his goodness consisting of an empty head and plenty of money. Can there be anything more outrageous than the idea that a healthy, grown woman, full of life and passion, must deny natureâs demand, must subdue her most intense craving, undermine her health and break her spirit, must stunt her vision, abstain from the depth and glory of sex experience until a âgoodâ man comes along to take her unto himself as a wife? That is precisely what marriage means. How can such an arrangement end except in failure? This is one, though not the least important, factor of marriage, which differentiates it from love.â -Marriage and Love
Further Reading:
Wikipedia List of Jewish feminists
A New Book Looks at 50 Years of Jewish Radical Feminism
The Radical Jewish Feminists, and Why They Never Spoke of Their Jewish Identities
Our True Legacy: Radical Jewish Women in America
The Forgotten Jewish Element of the Womenâs Liberation Movement
With this new biopic coming out I think it is necessary to again say
Elvis was a pedophile
No 'maybe', no 'alleged'. Elvis began a romantic relationship with Priscilla when she was 14 years old. The first night they met, he got in trouble with her parents for bringing her home so late. He was 24, and already famous.
She regularly visited his house to spend the night. They had an ongoing 'romance'. Her father threatened to have Elvis charged under the Mann Act, "taking a minor across state lines for sexual purposes".
She moved in with him officially at 17. He was 27.
Elvis married Priscilla after his manager encouraged him to by reminding him about his RCA "morals clause" within his record contract.
Soon after marriage, Elvis impregnated Priscilla. By her account, she wanted to take birth control but Elvis forbid it. She wanted an abortion, and he talked her out of it.
In her book, Priscilla accounts that the massive downfall of their marriage was his thereafter lack of sexual attraction towards her. She recalls him telling her he "had never been able to make love to a woman who had a child".
makes you go hmmm real hard when so many iconic and "genius" writers, singers, philosophers, actors etc. were merely misogynistic males - who more often than not had also abused women in some way - and/or pedophiles.
and this is still the case today.
and meanwhile i have yet to see a famous woman who had done the same deeds be worshipped by the public.
I like how meny people who lack of critical thinking skill assume that what women have today come from menâs kindness, like, after long time of women oppression men suddenly become âOh! I treat women bad like they are not human but cattle! I feel ashamed and sorry to them so Iâll give women the rights they deserved now!â which is not slightliest true.
What women have now come from the fights of female ancestors. Our foremothers were threatened, abused, beaten, harassed, raped and killed by men because they fought for our rights to live our life more freely now. Everytimes I see girls or women who said âI hate feminism I support menâs rightsâ I feel disgust and pity how they little know of history and never beware of the world around them. If thereâs no feminism, right now most women in the world include the ones who hate feminism may still locked up in the kitchen, no education, no works, no income, have to endure abuse from husbands and family members and may forced to pregnant and give birth to men whoever their parents see suitable.
Feminism may not perfect, not every feminists are good or sane people, not everything come from feminism are all good ideas, but feminism (esp radical feminism) get job for women done.
Patriarchy is a system that has many elements associated with it. Below are some of the key expressions of patriarchy:
Holds up the traditional male qualities as central, while other qualities are considered subordinate.Â
The attributes of power, control, rationality, and extreme competitiveness are examples of these traditional male qualities. Emotional expressiveness, compassion, and ability to nurture are examples of subordinate qualities in patriarchal systems.
Dualistic and gendered thinking of roles.
 Within this structure, men and women both have their own specific roles (e.g. men leading, and women supporting). Even though this view may appear to be fading in some areas, itâs clear that certain careers historically associated with women (e.g. childcare and teaching) have disproportionately lower salaries.
Male domination. Men often occupy the most important and visible roles (e.g. executives, politicians, public leaders, etc.). Women who do hold these positions are expected to subscribe to male norms.
Protection of traditional patriarchal social structures. If a person or group challenges patriarchy in any form, then the patriarchal response is to increase control. In particular, this means increasing control over oppressed or marginalized groups.
Reinforcement of other types of oppression. Patriarch contributes to racism, sizeism, and homophobia. Third Wave feminists, such as Rebecca Walker, bell hooks, Audre Lorde, Gloria E. AnzaldĂşa, and CherrĂe Moraga, are the major voices to articulate this truth. All of the manifestations of patriarchy mentioned above, magnify for those with other oppressed identities.
However, one other important point to remember is âpatriarchy is generally not an explicit ongoing effort by men to dominate women. It is a long-standing system that we are born into and participate in, mostly unconsciously.â
This means, that people of all gender identities can perpetuate patriarchy, even if it is mainly male-identified individuals that reap most of the societal benefits.
For a powerful succinct description of patriarchy, check out bell hooksâ article Understanding Patriarchy.
Frames that perpetuate patriarchal ideas
âBoys will be boys.â This idea that men are biologically âprogrammedâ to behave certain ways, against all scientific evidence, is one of the biggest cultural narratives that continues our current patriarchal systems.
Celebrating âmachoâ or âalphaâ men.
Jackson Katz, in his book The Macho Paradox, discusses how society often promotes violent and controlling aspects of male culture. From lifting up the âstrongâ hero to denigrating âsissies,â our language and media foster this image of what âreal menâ look like.
Men believing they should be silent, instead of challenging other men on patriarchal and sexist ideas/actions. One of the most insidious characteristics of patriarchy, as mention above, is that it seeks to protect traditional male traits and actions. Even of some men would never subscribe to certain actions/ideas/language, they ignore when their peers commit those very same things.
âItâs a womenâs issue.â Patriarchy and sexual violence impact both men and women. Patriarchy impacts everyone, at all levels of society.
While there are countless other frames that prop up patriarchy, these are a few of the most prominent.
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Whilst a majority of these slaves were designated as âfield servantsâ performing duties outside the house, a smaller percentage, particularly women were employed as domestics or âhouse servantsâ, mammies and surrogate mothers.
Many first person accounts (Harriet A Jacobs) and other data available, underscore the rampant sexual exploitation of African women slaves.Â
In the absence of any safeguards, with laws granting owners sweeping powers over their slaves, these women in bondage were habitually ravished, harassed, sexually stalked and used as long term concubines not only by their masters, but by the ownersâ families and friends as well.Â
Slave men, for their part, were rendered powerless to challenge or intervene, as to do so would mean sure death or sale to distant plantations.
Progeny or âmulattosâ resulting from such rapes were also considered slaves, unless freed by the owner.Â
âAs masters applied their stamp to the domestic life of the slave quarter, slaves struggled to maintain the integrity of their families. Slaveholders had no legal obligation to respect the sanctity of the slaveâs marriage bed, and slave women- married or single â had no formal protection against their ownersâ sexual advances. âŚWithout legal protection and subject to the masterâs whim, the slave family was always at risk.â
However, in quite a few documented cases, enslaved black women worked as devoted loyal servants, as mammies and surrogate mothers for white children demonstrating the absence of oppression and bonds of affection that actually united the two races.
Children often internalized the two contradictory behavior responses of their parents; one submissive in front of the owner, the other castigating their ownerâs action in private. They understood that submissiveness was a way to avoid punishment, but the true behavior model emulated was the one they witnessed in private.
The family was an important survival mechanism, for no matter how often the family was broken, it enabled the slave to survive on the plantation without becoming totally submissive to or dependent on the master.
As absolute property of their owners, enslaved black women were thus uprooted their homes and families and to comply with every physical and sexual whim of the master.Â
They had to learn to be totally submissive to the master, in mind and body.Â
Sexual abuse could be in the form of sexual coercion to forced breeding for profit.Â
Refusal of sexual overtures met with physical and emotional abuse and often the sale of a family member to distant farms, never to be seen again. She had no safeguard or refuge as the law regarded rape as a mere trespassing of property.
Developing relations with fellow slaves, men and women, proved difficult as she or her friends could be deported or sold to another property at any given time. Any challenges by the male slaves to such sexual exploitation could mean an end to their own lives.
Compelled to live under the same roof with a man forty years her senior, he daily violated her. Her misery seemed inescapable, for there was no law to protect her from the constant insults, violence or even death. She finally managed to escape and went into hiding for seven years, before she could flee to another place.
Though reluctant mistresses, these enslaved African women were often labeled as âjezebelsâ, innately promiscuous or even predatory by the white women.Â
They were perceived to enjoy higher status and privileges than other slave women, but these privileges were tainted by the fact that they were forced into sexual submission.
However, research based data indicates that quite a few of these formed short term liaisons with their white owners for vested interests (Southern Mulattos Population) and, yet others willingly maintained long-term relationships with their masters, begetting them children.Â
Contemporary sociologist K Sue Jewell in her book ââŹÂŚdescribes âJezebelâ as a tragic mulatto indicating they formed the bulk of black women sold into prostitution. In a system termed placage, many such freeborn light-skinned women were willing mistresses to wealthy white southerners.
How did southern plantation owners use their powers not only to control their mistress but their children and even male slaves under their control?
Slaves were at an utter disadvantage and powerless as they were designated legal properties of their owners. Authorized to use punitive measures, slave owners and their families deployed severe methods on the least pretext to ensure slave obedience.
A variety of objects and contraptions such as the more commonly used whip, shackles, chains, metal collars, knives, guns, field tools, forced walking on the treadmill and even hanging were used to quell any disobedience or rebellion.Â
Reasons for punishments ranged from breaking a law like leaving the plantation without permission, running away, not following orders or slow work, often punishing them in front of others to make an example of them.
In fact, the law required slave owners to mandatorily discipline recaptured runaway slaves or face fines. Owners also constantly blackmailed slaves with the threat of sale of their family members to distant plantations, never to be seen again.
Enslaved blacks continued to be sexual pawns in the hands of their owners. Children that ensued from these actions were also treated as slaves as they took on the status of their mothers.
Slave marriages were considered illegal and couples were frequently separated through sale. It was unsafe for a slave couple to be residing on the same plantation.Â
Nothing demonstrated the utter powerlessness of the husband as he watch the brutal whipping and rape of his wife and the sale of his children. He had no alternative but to comply with the demands of his master.
However, Blassingame also indicates that owners understood the need to encourage monogamous relationships âa black man, they reasoned, who loved his wife and his children was less likely to be rebellious or to run away than would a âsingleâ slaveâ
Whilst some masters were compassionate, most slaves knew that any error or crisis would take them to the auction block.
Slave owners were also uncomfortable with the fact that slave children might question their authority and the legitimacy of the order, as they were reared to respect other authority figures like their parents.
To subvert this, owners established rules and planned activities aimed at minimizing the importance of slave family life and emphasizing his position as the master. Many went to the extent of referring to their slaves as family members which gave them the right to interfere in their slavesâ private lives.
To this end, they kept a keen watch on their slaveâs activities night and day, including such mundane matters as to what they ate, how they dressed and when they slept. They would often bribe the slave children or reward bad behavior with toys or gifts.
How did slavery laws and southern politic support the rights of slave owners to abuse their slaves
Enslavement of the African Americans formally commenced in the 1630s and 1640s.Colonial courts and legislatures clearly affirmed that Africansâunlike their counterpart white indentured servants-would serve their masters for life and their slave status would be inherited by their children.Â
A 1667 A Virginia act declared that âBaptisme doth not alter the condition of the person as to his bondage or freedome.â And By 1740 colonial America had a fully developed slavery system in place (Slavery in the Civil War Era).
 In fact in Virginia, after 1807, slaves were considered the chief âcash cropâ of their owners. Such legislation gave owners ultimate power over their slaves (Slavery in the United States).
A law on partus in 1662 in Virginia indicated that children of an enslaved mother would automatically be slaves, even if the father was a freeborn white. This further institutionalized the power relationships and freed the white men from any legal responsibility of either acknowledging or supporting their children, confining the scandal of illegitimate, mixed-race children to the slave quarters.
In the 1860s, elite families, who formed a bulk of the shareholding families, influenced and shaped the political scenario of the land. Foremost amongst their common concerns was controlling and ensuring an adequate supply of slave labor (Slavery in the civil war era) Legislation in the south was so designed as to protect the ownersâ rights to their human chattels. âSlave codesâ incorporated in these laws admitted, if grudgingly so, that slaves were human beings and not property like animals.Â
However, these codes instituted many clauses to minimize the possibility of slave rebellion. The codes made it illegal for slaves to (a) educate themselves to read and write (b) to attend church services without a white person, or (c) to testify in court against a white. Also, leaving their home plantation without a mastersâ written pass was forbidden. Additional laws sought to restrict the possibility of manumission (the freeing of oneâs slaves).
Between 1810 and 1860, legislation in all Southern states restricted the right of slave owners to free their slaves, even in a will, as free blacks might inspire other slaves to rebel. As a consequence, most Southern states required that any such freed slave leave the state within thirty days (Slavery in the Civil War Era).Â
Authorities established âslave patrolsâ to enforce these codes. Locally organized bands of young white men, both slave owners and yeomen farmers patrolled the night checking that slaves were in indeed their quarters. These âpatrolsâ shared a common desire to keep the black population in check (Slavery in the civil War Era)
How the isolation of Plantation life in the south factor into the percentage of numbers of rape of black slaves.
Although slavery was widespread throughout antebellum America, the 1830âs saw a greater demand and concentration of African American slaves in the flourishing plantations of the antebellum south (Slavery in the civil war Era). Legislation of slavery in the southern states, unlike the north where there were free slaves, indicated that all slaves to be âchattel personal in the hands of their owners and possessors for all intents, construction, and purpose whatsoever.â (African American History).
 A black man could be whipped for no reason. He could be beaten, stripped or tortured for the entertainment of his master. A black woman could be sexually harassed, assaulted, beaten or raped at anytime without question.(Life of women in the plantation â slavery essay)
As bonded laborers and property of their owners, slaves were confined to live and work on the plantations. Permission to go outside the premises was only by written consent from the master and severely punishable if disobeyed (Slavery in the Civil War Era).Â
It served the ownersâ dual purpose of labor exploitation and race control. Children and women were used as domestic help so as to not waste capable labor (Berkin â Life of women slaves on the plantation- an essay Berkin, p. 62).Â
Slave codes incorporated in the legal system restricted their movements and growth. They were not permitted an education, could not testify against a white or attend church services without one (Slavery in the United States). Authorities established âslave patrolsâ to enforce these codes. .( Slavery in the United States)
In the absence of any safeguards and laws to protect them, enslaved African women were the worst victims of a system that designated and treated them as sole property of the owners. Of the data available and horrific first person accounts of two slave African Americans, women suffered the worst possible sexual violence and abuse.
Her non-compliance resulted in severe physical and emotional punitive measures for herself and her spouse or the selling of a family member â a child, spouse, parent or near relative to a distant land never to be seen again. Any rebuttals to such sexual exploitation by the male slaves could result in death.
Conclusion
The antebellum era in America is strife with the slavery epoch which went contrary to the principles of the War of Independence. It is ironical that the very state, Virginia in which the American Declaration of Independence was signed, would be the first to legitimize slavery. African slaves first set foot in Virginia, America in 1619 with the arrival of captives sold by a Dutch to settlers in Jamestown. Considering their economic worth, particularly in the plantations in the antebellum south, their demand grew and spiraled over time up to the 1800s.(African American History).Â
Colonial courts and legislatures had racialized slavery (Slavery in the United States)The first arm of legalization in 1662 stated that such Africans would be servants for life, and later in a 1667 another act declared that âBaptisme doth not alter the condition of the person as to his bondage or freedome.âÂ
By 1740 a concrete legal slavery system in colonial America was in place. A Virginia law gave owners absolute right over their âpropertyâ stating that slaves were âchattel personal in the hands of their owners and possessors for all intents, construction, and purpose whatsoever.â (African American History).
Legitimizing slavery gave owners sweeping powers of life and death over their slaves, particularly, the enslaved black women ((Berkin â Life of women slaves on the plantation- an essay Berkin, p. 62).Â
Slaves were brutally penalized and sometimes even murdered. Rape and sexual violence against enslaved black women was rampant and not considered a crime except for the fact that it represented trespassing on anotherâs property. Owners often resorted to severe punishment, physical and emotional, to reinforce submissive behavior, particularly against black slave women.
Designated as property to their white owners, they lived with the constant reality of rape as is witnessed in the first person accounts of Harriet a Jacobs and Celia.
Habitually, raped, harassed, sexually stalked and used as long term concubines not only by their masters, but by the ownerâs families and friends, these enslaved women lived in constant fear of punishment either physically or emotional blackmail through separation when their loved ones and family members were sold to distant plantations, never to be seen again.Â
(Africans in America) Laws accommodated the owners actions, classifying the resultant progeny as children of the mothers only, absolving the white father of any responsibility, unless they were freed by the owner.
Though Black women were reluctant mistresses, they were termed as seducers called, âJezebelsâ However, there is evidence to suggest that some enslaved black mistresses had devised a way to use her sexuality as a means of avoiding exploitation by her master and for other vested interests (Southern Mulatto Population).
Slave men for their part were powerless to intervene as they faced the threat of death. (Africans in America). A slave couple residing on the same plantation were unsafe. Nothing demonstrated the husbandâs powerlessness more than the brutal whipping and rape of his wife and sale of his children. â
However, owners also understood the importance and need of allowing monogamous relationships, as this was less likely to create run-away slaves.
Slaves struggled to maintain the integrity of their family and culture, even as masters applied their stamp to the domestic life of the slave quarter. Fearing that slave children might question their authority, slave owners established rules and planned activities aimed at affirming his position as master.
The fact that the slaves in the antebellum south were legalized and property of the owners afforded them no rights or freedom. Their isolation from the north, where free slaves resided, further detracted from any hope of freedom or better quality of life than at the hands of their tyrannical owners.Â
The slave owner's exploitation of the black woman's sexuality was one of the most significant factors differentiating the experience of slavery for males and females.
Throughout the period of slavery in America, white society believed black women to be innately lustful beings.Â
Because the ideal white woman was pure and, in the nineteenth century, modest to the degree of prudishness, the perception of the African woman as hyper-sexual made her both the object of white man's abhorrence and his fantasy.
 Within the bonds of slavery, masters often felt it their right to engage in sexual activity with black women.Â
Sometimes, female slaves acquiesced to advances hoping that such relationships would increase the chances that they or their children would be liberated by the master. Most of the time, however, slave owners took slaves by force.
For the most part, masters made young, single slaves the objects of their sexual pursuits. However, they did on occasion rape married women.Â
The inability of the slave husband to protect his wife from such violation points to another fundamental aspect of the relationship between enslaved men and women. The paternalistic language of slavery, the restrictions of slave law, and the circumstances of slave life created a sense of parity between black wives and husbands.Â
A master's control over both spouses reduced the black male's potential for dominance over his wife. Married slaves, whose union was not legally recognized, held no joint property in common.Â
What is more, labor segregation by sex and the frequency with which male slaves were sold meant women were not only left to raise their children alone, but also to rely on female friends and relations above husbands.
In consequence, black slave women were autonomous in ways that white women could not be.Â
Like the attention the master sometimes aimed at female slaves, the perceived "freedoms" of the black woman sometimes provoked the resentment of mistresses. At the same time, the agency conferred on female slaves also helped to reinforce the notion that they were inherently depraved.
Whenever possible, black slave women manipulated their unique circumstances in the struggle for their personal dignity and that of their families.Â
As often as black men, black women rebelled against the inhumanities of slave owners.
Like their ancestors and counterparts in Africa, most slave women took their motherhood seriously. They put their responsibilities for their children before their own safety and freedom, provided for children not their own, and gave love even to those babies born from violence.Â
For their experience and knowledge as caregivers, elderly women were among the most revered slaves on Southern plantations.Â
For enslaved men, escape to freedom was the most promising avenue for preserving masculine identity and individual humanity.Â
For the slave woman, faced with the double onus of being black and female and the added burden of dependent children, womanhood and personhood were easier gained within the slave community.
Slave women were forced to comply with sexual advances by their masters on a very regular basis. Consequences of resistance often came in the form of physical beatings; thus, an enormous number of slaves became concubines for these men.
 Most often the masters were already bound in matrimony, which caused tension and hatred between the slave and the mistress of the house. Many "mulatto" or racially mixed children also resulted from these relations.
Because the "status of the child" followed that of his or her mother, the child of a white man would not be freed based upon patriarchal genealogy. These children also became a sore reminder for the mistress of her husbands infidelity.
The following passages sketch the nature of the master-slave relations, and their consequences:
"Maria was a thirteen-year-old house servant. One day, receiving no response to her call, the mistress began searching the house for her.Â
Finally, she opened the parlor door, and there was the child with her master. The master ran out of the room, mounted his horse and rode off to escape, 'though well he knew that [his wife's] full fury would fall upon the young head of his victim.'Â
The mistress beat the child and locked her up in a smokehouse. For two weeks the girl was constantly whipped. Some of the elderly servants attempted to plead with the mistress on Maria's behalf, and even hinted that 'it was mass'r that was to blame.'Â
The mistress's reply was typical: 'She'll know better in the future. After I've done with her, she'll never do the like again, through ignorance'"Â
(Stanley Felstein, Once a Slave: The Slaves' View of Slavery, p.132).
Here, the mistress was able to take out her aggressions on the girl rather than the guilty master. I suppose we could empathize with the frustration and betrayal these wives felt, but the outlet of their aggressions often became the slave girl. Women in the south were quite powerless.Â
Because the option of divorce was not readily available, the mistresses often times punished the slave women for their husbands' wrong-doings.
The slave husband also had little control over master-female slave sexual relations. Although a conjugal bond existed, the slave wife could still be used to fulfill the master's desires.Â
We can obviously relate with the helpless hostility slave husbands must have felt in such a situation. Sometimes the relations would become so striking that the husband would release his anger on the master in the form of violence.
"I was born June 15th, 1789, in Charles County, Maryland, on a farm belonging to Mr. Francis Newman, about a mile from Port Tobacco. My mother was a slave of Dr. Josiah McPherson, but hired to the Mr. Newman to whom my father belonged.Â
The only incident I can remembered which occurred while my mother continued on Mr. Newman's farm, was the appearance one day of my father with his head bloody and his back lacerated. He was beside himself with mingled rage and suffering.Â
The explanation I picked up from the conversation of others only partially explained the matter to my mind; but as I grew older I understood it all. It seemed the overseer had sent my mother away from the other field hands to a retired place, and after trying persuasion in vain, had resorted to force to accomplish a brutal purpose.Â
Her screams aroused my father at his distant work, and running up, he found his wife struggling with the man. Furious at the sight, he sprung upon him like a tiger. In a moment the overseer was down, and, mastered by rage, my father would have killed him but for the entreaties of my mother, and the overseer's own promise that nothing should ever be said of the matter.Â
The promise was kept- - like most promises of the cowardly and debased- - as long as the danger lasted"Â
(Josiah Henson, Uncle Tom's Story of His Life: An Autobiography of the Rev. Josiah Henson )
Often, children were conceived from master-slave relations. Although the masters would not admit their paternity, the fair skinned children were and obvious clue for the inquiring public.Â
Sometimes paternal manumission where a master frees his children out of fatherly affections would occur.
Harriet Jacobs was born into slavery in North Carolina. After escaping to New York, Jacobs eventually wrote a narrative of her enslavement under the pseudonym of Linda Brent.
The secrets of slavery are concealed like those of the Inquisition.Â
My master was, to my knowledge, the father of eleven slaves.Â
But did the mothers dare to tell who was the father of their children?
Did the other slaves dare to allude to it, except in whispers among themselves?Â
No, indeed! They knew too well the terrible consequences.
My grandmother could not avoid seeing things which excited her suspicions.Â
She was uneasy about me, and tried various ways to buy me; but the never-changing answer was always repeated: âLinda does not belong to me. She is my daughterâs property, and I have no legal right to sell her.â
The conscientious man! He was too scrupulous to sell me; but he had no scruples whatever about committing a much greater wrong against the helpless young girl placed under his guardianship, as his daughterâs property.Â
Sometimes my persecutor would ask me whether I would like to be sold. I told him I would rather be sold to any body than to lead such a life as I did. On such occasions he would assume the air of a very injured individual, and reproach me for my ingratitude.Â
âDid I not take you into the house, and make you the companion of my own children?â he would say.Â
âHave I ever treated you like a negro? I have never allowed you to be punished, not even to please your mistress. And this is the recompense I get, you ungrateful girl!â I answered that he had reasons of his own for screening me from punishment, and that the course he pursued made my mistress hate me and persecute me.Â
If I wept, he would say, âPoor child! Donât cry! donât cry! I will make peace for you with your mistress. Only let me arrange matters in my own way. Poor, foolish girl! you donât know what is for your own good. I would cherish you. I would make a lady of you. Now go, and think of all I have promised you.â
I did think of it.
Reader, I draw no imaginary pictures of southern homes. I am telling you the plain truth.Â
Yet when victims make their escape from this wild beast of Slavery, northerners consent to act the part of bloodhounds, and hunt the poor fugitive back into his den, âfull of dead menâs bones, and all uncleanness.â Nay, more, they are not only willing, but proud, to give their daughters in marriage to slaveholders.Â
The poor girls have romantic notions of a sunny clime, and of the flowering vines that all the year round shade a happy home. To what disappointments are they destined!
 The young wife soon learns that the husband in whose hands she has placed her happiness pays no regard to his marriage vows. Children of every shade of complexion play with her own fair babies, and too well she knows that they are born unto him of his own household. Jealousy and hatred enter the flowery home, and it is ravaged of its loveliness.
Southern women often marry a man knowing that he is the father of many little slaves. They do not trouble themselves about it.
They regard such children as property, as marketable as the pigs on the plantation; and it is seldom that they do not make them aware of this by passing them into the slave-traderâs hands as soon as possible, and thus getting them out of their sight. I am glad to say there are some honorable exceptions.
I have myself known two southern wives who exhorted their husbands to free those slaves towards whom they stood in a âparental relation;â and their request was granted.Â
These husbands blushed before the superior nobleness of their wivesâ natures. Though they had only counseled them to do that which it was their duty to do, it commanded their respect, and rendered their conduct more exemplary.Â
Concealment was at an end, and confidence took the place of distrust.
Though this bad institution deadens the moral sense, even in white women, to a fearful extent, it is not altogether extinct.Â
I have heard southern ladies say of Mr. Such a one, âHe not only thinks it no disgrace to be the father of those little niggers, but he is not ashamed to call himself their master. I declare, such things ought not to be tolerated in any decent society!â
Harriet Jacobs, Incidents in the Life of a Slave Girl (Boston: 1861), 55-57.
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âŚSo, she [Paris Hilton] was a very wealthy woman, [initially] not that well known and then she gets to mega-stardom. How? The sex tape. Which was made by her boyfriend at the time, who was married, and thirteen years her senior. She sued to try and stop it [the tapeâs circulation] and she couldnât and it became the best selling sex tape for two years on the porn market.â
Dr. Gail Dines addressing porn culture and rape cultureâs intersecting roles in patriarchy
I always think this is so funny as an angle to take because I doubt most if any of the people sharing stuff like this know all the other grueling advocacy and activism these women participated in, as well as the fact the white women actively undermined the efforts of all those other women, hence our later ability to vote.
And while they believed the right to vote was necessary because it would (theoretically) allow marginalized people to run for office and etc, very few organizers or conferences stopped at voting.
Black women started schools where they could teach their kids to read because they werenât allowed in any schools before that. That allowed poor whites to become educated as well. There were public displays of civil disobedience. Women were arrested and experienced violence and abuse. They continued grassroots organizing.
The issue isnât with voting. The issue is that all yâall ever fucking do is vote. And then you sit on your ass for the two years until the next election. And every time something bad happens you blame people who didnât vote instead of the people who voted for fascism and oppression, and you put no fire under the seats of âliberalsâ who allow and support the atrocities on the right.
I really wish people could grow up and stop reducing the work of millions of women, and people in general, to âuwu they would want you to voteâ. They would ALSO want people to understand that the right to vote was a stepping stone towards achieving liberation. It will not create liberation.
And the way our system works now, having not been updated in any meaningful way since the big olâ group of slave owning white men created it, does not make nearly the strides it did previously.
These women published entire bodies of literature, theory, manifestos, pamphlets, and speeches that went so far beyond voting.
Stop using our history for your superficial moral politics. Almost all these women wouldâve spat in your face.