Posts tagged feminism
A Wonderful Book on Women's History

Lucy Delap’s Feminisms: A Global History is a magnificent book that widens the entire field of feminist

studies and employs a uniquely creative format to do so. The author, eager to overcome the exclusively white

and Euro-American sources of previous accounts, has used persons and sources from throughout the world

to narrate this saga. Employing a thematic approach rather than a chronological one, she is able to overcome

the limitations and biases of past histories. This tactic also enables her to show the connections and

influences among both disparate regions and time periods. She accurately surveys the last 250 years of

women’s activism. Feminisms, A Global History successfully remakes an entire field of study.

     The range of Delap’s scholarship is astonishing. She begins by citing an unnamed “lady of Africa”

claiming feminism in 1886. In her first few chapters, she goes on to portray feminists from India, Brazil,

China, Algeria, Trinidad, Japan, Burma, and Nigeria. And she doesn’t just mention these

activists. She conveys how they came to be feminists, what they did, and who they influenced. She also

demonstrates the conflicts and tensions they experienced and produced. “As a movement, feminism insists

on women’s inclusion in all areas of social and political life,” she writes in her Introduction. “But feminism

has its own forms of marginalization and has struggled to extend its boundaries to all women on equal

terms. Black, working-class, lesbian, trans, and bi-sexual, disabled, non-Western and non-Christian women

have often been shut out….”  Delap also includes better-known European and American feminists. Arguing

that feminism is best understood as a “conversation,” she advances the concept of “mosaic feminism” with

“politics in the cracks.”

     Here are some specific examples of these methods. In her second chapter, Delap has a section on the

Chinese concept of nannü. Composed of the Mandarin words for “man” and “woman,” “nannü” enabled the

early twentieth-century Chinese feminist He-Yin Zhen to link “distinctions of gender to the organization of

bodies, labor and power through cultural and economic life.” Ignoring Western European concepts, nannü

let He-Yin conceive of a world where the concepts of “man’s nature” and “women’s nature” would no longer

be necessary. “For her,” Delap concludes, “this implied the end of capitalism, the state, private property, as

well as racial and sexual difference.”

     In this same chapter, Delap reaches out to trans activists. Citing Raewyn W. Connell, a trans Australian

theorist, she details her analysis of the advantages of being male. Men’s incomes are twice that of women’s;

men have ten times the political accession of women; world-wide, men control the means of violence,

weapons and armed forces. “I call these advantages the ‘patriarchal dividend,’ for men, and this dividend is

not withering away!” Connell concludes. This section contributes powerfully to Delap’s discussion of

patriarchy.

     In another important example of Delap’s inclusivity, she analyzes early twentieth-century women’s

protests in British-governed Nigeria. The Igbo people of the Niger Delta gave women the power to control

their own market activities, the “omu.” When the British challenged this female authority, Nigerian women

contested their actions, using traditional methods. They stripped themselves almost naked to protest, threw

sand at the authorities, and loudly insulted them. Carrying machetes, the women opposed both

colonial and local male authorities. This so-called “women’s war” ended in disaster, as troops fired on the

protesters, killing 21 of them. Despite this loss, Delap concludes that these “memorable protests of 1929 can

be read as a contribution to the anti-colonial movements that resulted in the eventual ejection of British

rulers in 1960,” citing later women’s protests in the 1940s as well.

     While describing global feminist actions, Delap does not neglect European and North American ones.

Her fourth chapter begins with a detailed description of the English abolitionist Anne Knight’s creation of

brightly colored labels crammed with feminist inscriptions to be glued to letters. “‘Never will the nations of

the earth be well governed,’” began one, ‘until both sexes…are fairly represented, and have an influence, a

voice, and a hand in the enactment and administration of the laws.’” In this chapter on objects feminists

created, Delap easily segues to describing the colors suffragists wore to distinguish themselves. She also cites

later feminists writing chain letters to publicize their protests as well as using clothing, sanitary pads, and

colored wool to mark the fence they built to protest the missile site at Greenham Common in the 1980s.

     These events are detailed in Delap’s fourth chapter, entitled “Objects.” Her method of organizing chapters

thematically adds to her revolutionizing the subject of feminism. Most of these themes work extremely well.

Chapter One, “Dreams,” surveys utopian books and conceptions which furthered feminism. In addition to

citing the well-known Western novel, Charlotte Perkins Gilman’s Herland of 1915 with its all-female society,

Delap analyzes the Bengali Rokeya Sakhawat Hussain’s Sultana’s Dream of 1905. In “Ladyland,” women

govern and set standards while men are confined to a harem. Arguing that Islam could set women free,

Rokeya also founded a Muslim Women’s Association, campaigned for female education, and translated

feminist texts from Britain and Afghanistan.

     Delap then turns to actual attempts to liberate women. She recounts the Russian Alexandra Kollontai’s

efforts advance women’s lives in the new Soviet Union. She then discusses the Indian Pandita Ramabai’s

Arya Women’s Society of 1882 which attempted to educate women. This effort influenced a young

Indonesian, Kartini, who went on to campaign for female education and against polygamy. After describing

a feminist dream of the English philosopher, John Stuart Mill, Delap concludes this chapter with a

discussion of late twentieth-century women’s poetry by Adrienne Rich and Audre Lord.

     Delap’s other thematic chapters are equally global and rich. “Ideas” surveys feminism’s opposition to

patriarchy and male domination. Drawing on such disparate traditions as “Christianity, socialism,

liberalism, constitutionalism, nationalism and republicanism,” feminism contends that

“sexual difference is not a natural division, but is imposed in different forms across time and space.”  Her

third chapter, “Spaces,” details how feminists have created not only “rooms of their own,” but also libraries,

presses, markets, shelters, and worship areas. Chapter 4, “Objects” is discussed above. Chapter 5, “Looks,”

delineates how feminists displayed themselves, whether in pink pussy hats, male clothing, Bloomer

costumes, or hijabs. Her section on “hijabistas” is sophisticated, recounting how some Muslim women wore

the veil to gain power against colonialism. Chapter 6, “Feelings,” explores how feminists have used anger,

the Chinese concept of “speaking bitterness,” and love for themselves and other women to advance their

actions. Chapter 7, “Actions,” follows naturally. While feminists avoided harming others, they used attacks

on property, strikes, and marches to oppose their antagonists. The universal Icelandic women’s “national

day off” in 1975 was especially effective, engaging 95 percent of the female population.

     Delap’s last chapter, “Songs,” is her least successful. It’s difficult to convey music in words. But her

conclusion regains this book’s power. Delap invokes Betty Friedan’s fear that feminism might have to “start

over.” Her book ends by asserting that “the richness of the global feminist past suggests otherwise.”

Why Ernestine Rose Is Important Today

     Although she was one of the most famous women in the United States in the 1850s, Ernestine Rose had been almost completely forgotten by the turn of the twentieth century.  History is written by the victors and between Rose's death in 1892 and the 1970s, American history focused on white men and their achievements.  She and many others were written out of history.  But her life and ideals are still vitally important now.

     First, Rose worked ardently for "free thought," as atheism was called by its supporters.  (Opponents stigmatized them as "infidels.")  She was not just an atheist, but an "out" atheist who lectured frequently on this subject.  Rose considered all religions to be "superstition," thought that churches were the chief agent of women's oppression, and criticized the Bible, among other reasons, for supporting slavery.  Although 54% of Americans said they would vote for an atheist for president in a 2012 Gallup Poll, I really doubt that a candidate who proclaimed atheism would get far today.  Even agnosticism is suspect, paradoxically at a time when many religious Christians and Jews backed a candidate who violated most of their beliefs' basic precepts.

     Rose was also an out feminist, although in her day the term was a "woman's right woman."  Despite the fact that "feminist" has recently become more acceptable, with Beyonce and others using the word, it's still suspect.  Far too many people say "I'm not a feminist, but...." and then go on to support basic feminist principles, like equal pay for equal work.  In Rose's time, women could not vote and would not receive the vote for almost thirty more years.  In our day, many white women voted for a candidate who bragged of "grabbing women by the pussy," as well as committing serial adultery, and generally treating women as inferior beings who had "blood coming out of their whatever."

     Rose was also an immigrant to this country.  Always seen as a "foreigner" who accent was continually mentioned if not derided, she was considered Polish although she lived in New York City for 33 years.  The recent rise of anti-immigrant sentiment here attests to the importance of recognizing the claims of those whose labors here have built this nation.  I've written more about this subject in my previous blog, "Ernestine Rose and DACA."

     Finally, Rose strenuously opposed slavery, at a time when abolitionism was supported by only a small minority of white Americans.  The current opposition to "Black Lives Matter," exemplified by groups calling themselves "White Lives Matter" or "Blue Lives Matter," the outrageous delays by police forces over their unjustified shootings of black men and boys, and the continued prejudice which has removed white children from many public schools, not only in the south but also here in New York City, testifies to the need for continued work against racism here.

     So Ernestine Rose's value and ideals are, unfortunately, still amazingly pertinent today.  Her life has much to teach us and can be found in my new biography, The Rabbi's Atheist Daughter, available at a discount from Amazon or Barnes & Noble.  Please consider assigning it in your high school, college, or graduate school classes.