There were two options for the Western Front in 1916: either attack in the Somme or in Flanders.
The Somme was chosen for a number of reasons. In December 1915 and through to January 1915, the French Commander General Joffre was advocating for an offensive in 1916 in the Somme region. He saw the Somme valley as a place where the British and French armies were physically touching and where their efforts could be most easily combined, and it had also been a quiet sector in 1915 and an offensive there might surprise the Germans. Still a meeting in January 1915 between Joffre and the British General Haig decided that the British would launch an attempt that summer to seize the Belgian coast, a diversionary attack in April in the Somme, while the French would launch a separate offensive on their own at an undetermined location sometime in June. A few days later Joffre changed his mind and asked for a British offensive focused on the Somme river sometime in the spring in addition to the operations already outlined. The British were understandably hesitant to commit to so many operations given the heavy casualties of the Western Front.
In February, King Albert of Belgium expressed his opinion that Belgian soil should be liberated by indirect rather than direct means (that is, no offensives that would devastate his already war torn country). After that, the British idea to launch an attack in Flanders was more or less rejected in favor of an offensive in the Somme as the French had outlined.
By mid-February, the Allies received word that a German attack at Verdun was likely and on 21 February their Verdun offensive was launched. The result, as you know, was that the British committed to a predominantly British-led attack in the Somme to relieve pressure against the French. Though the final plan would be debated in the coming months, Albert’s rejection and the German attack ultimately ended the chance for any other British operations in the summer of 1916.
History of Abortion
The following is an excerpt from the “Abortion” chapter of Our Bodies, Ourselves for the New Century.
HISTORY OF ABORTION
Over several centuries and in different cultures, there is a rich history of women helping each other to abort. Until the late 1800s, women healers in Western Europe and the U.S. provided abortions and trained other women to do so, without legal prohibitions.
The State didn’t prohibit abortion until the 19th century, nor did the Church lead in this new repression. In 1803, Britain first passed antiabortion laws, which then became stricter throughout the century. The U.S. followed as individual states began to outlaw abortion. By 1880, most abortions were illegal in the U.S., except those “necessary to save the life of the woman.” But the tradition of women’s right to early abortion was rooted in U.S. society by then; abortionists continued to practice openly with public support, and juries refused to convict them.
Abortion became a crime and a sin for several reasons. A trend of humanitarian reform in the mid-19th century broadened liberal support for criminalization, because at that time abortion was a dangerous procedure done with crude methods, few antiseptics, and high mortality rates. But this alone cannot explain the attack on abortion. For instance, other risky surgical techniques were considered necessary for people’s health and welfare and were not prohibited. “Protecting” women from the dangers of abortion was actually meant to control them and restrict them to their traditional child-bearing role. Antiabortion legislation was part of an antifeminist backlash to the growing movements for suffrage, voluntary motherhood, and other women’s rights in the 19th century. *For more information, see Linda Gordon’s Woman’s Body, Woman’s Right, rev. ed. (New York: Penguin Books, 1990).
At the same time, male doctors were tightening their control over the medical profession. Doctors considered midwives, who attended births and performed abortions as part of their regular practice, a threat to their own economic and social power. The medical establishment actively took up the antiabortion cause in the second half of the 19th century as part of its effort to eliminate midwives.
Finally, with the declining birth rate among whites in the late 1800s, the U.S. government and the eugenics movement warned against the danger of “race suicide” and urged white, native-born women to reproduce. Budding industrial capitalism relied on women to be unpaid household workers, low-paid menial workers, reproducers, and socializers of the next generation of workers. Without legal abortion, women found it more difficult to resist the limitations of these roles.
Then, as now, making abortion illegal neither eliminated the need for abortion nor prevented its practice. In the 1890s, doctors estimated that there were two million abortions a year in the U.S. (compared with one and a half million today). Women who are determined not to carry an unwanted pregnancy have always found some way to try to abort. All too often, they have resorted to dangerous, sometimes deadly methods, such as inserting knitting needles or coat hangers into the vagina and uterus, douching with dangerous solutions like lye, or swallowing strong drugs or chemicals. The coat hanger has become a symbol of the desperation of millions of women who have risked death to end a pregnancy. When these attempts harmed them, it was hard for women to obtain medical treatment; when these methods failed, women still had to find an abortionist.
Many of us do not know what it was like to need an abortion before legalization. Women who could afford to pay skilled doctors or go to another country had the safest and easiest abortions. Most women found it difficult if not impossible to arrange and pay for abortions in medical settings.
With one exception, the doctors whom I asked for an abortion treated me with contempt, their attitudes ranging from hostile to insulting. One said to me, “You tramps like to break the rules, but when you get caught you all come crawling for help in the same way.”
The secret world of illegal abortion was mostly frightening and expensive. Although there were skilled and dedicated laywomen and doctors who performed safe, illegal abortions, most illegal abortionists, doctors, and those who claimed to be doctors cared only about being well rewarded for their trouble. In the 1960s, abortionists often turned women away if they could not pay $1,000 or more in cash. Some male abortionists insisted on having sexual relations before the abortion.
Abortionists emphasized speed and their own protection. They often didn’t use anesthesia because it took too long for women to recover, and they wanted women out of the office as quickly as possible. Some abortionists were rough and sadistic. Almost no one took adequate precautions against hemorrhage or infection.
Typically, the abortionist would forbid the woman to contact him or her again. Often she wouldn’t know his or her real name. If a complication occurred, harassment by the law was a frightening possibility. The need for secrecy isolated women having abortions and those providing them.
In the 1950s, about a million illegal abortions a year were performed in the U.S., and over a thousand women died each year as a result. Women who were victims of botched or unsanitary abortions came in desperation to hospital emergency wards, where some died of widespread abdominal infections. Many women who recovered from such infections found themselves sterile or chronically and painfully ill. The enormous emotional stress often lasted a long time.
Poor women and women of color ran the greatest risks with illegal abortions. In 1969, 75% of the women who died from abortions (most of them illegal) were women of color. Of all legal abortions in that year, 90% were performed on white private patients.
The Push for Legal Abortion
In the 1960s, inspired by the civil rights and antiwar movements, women began to fight more actively for their rights. The fast-growing women’s movement took the taboo subject of abortion to the public. Rage, pain, and fear burst out in demonstrations and speakouts as women burdened by years of secrecy got up in front of strangers to talk about their illegal abortions. Women marched and rallied and lobbied for abortion on demand. Civil liberties groups and liberal clergy joined in these efforts to support women.
Reform came gradually. A few states liberalized abortion laws, allowing women abortions in certain circumstances (e.g., pregnancy resulting from rape or incest, being under 15 years of age) but leaving the decision up to doctors and hospitals. Costs were still high and few women actually benefited.
In 1970, New York State went further, with a law that allowed abortion on demand through the 24th week from the LMP if it was done in a medical facility by a doctor. A few other states passed similar laws. Women who could afford it flocked to the few places where abortions were legal. Feminist networks offered support, loans, and referrals and fought to keep prices down. But for every woman who managed to get to New York, many others with limited financial resources or mobility did not. Illegal abortion was still common. The fight continued; several cases before the Supreme Court urged the repeal of all restrictive state laws.
On January 22, 1973, the U.S. Supreme Court, in the famous Roe v. Wadedecision, stated that the “right of privacy…founded in the Fourteenth Amendment’s concept of personal liberty…is broad enough to encompass a woman’s decision whether or not to terminate her pregnancy.” The Court held that through the end of the first trimester of pregnancy, only a pregnant woman and her doctor have the legal right to make the decision about an abortion. States can restrict second-trimester abortions only in the interest of the woman’s safety. Protection of a “viable fetus” (able to survive outside the womb) is allowed only during the third trimester. If a pregnant woman’s life or health is endangered, she cannot be forced to continue the pregnancy.
Abortion After Legalization
Though Roe v. Wade left a lot of power to doctors and to government, it was an important victory for women. Although the decision did not guarantee that women would be able to get abortions when they wanted to, legalization and the growing consciousness of women’s needs brought better, safer abortion services. For the women who had access to legal abortions, severe infections, fever, and hemorrhaging from illegal or self- induced abortions became a thing of the past. Women health care workers improved their abortion techniques. Some commercial clinics hired feminist abortion activists to do counseling. Local women’s groups set up public referral services, and women in some areas organized women-controlled nonprofit abortion facilities. These efforts turned out to be just the beginning of a longer struggle to preserve legal abortion and to make it accessible to all women.
Although legalization greatly lowered the cost of abortion, it still left millions of women in the U.S., especially women of color and young, rural women, and/or women with low incomes, without access to safe, affordable abortions. State regulations and funding have varied widely, and second-trimester abortions are costly. Even when federal Medicaid funds paid for abortions, fewer than 20% of all public county and city hospitals actually provided them. This meant that about 40% of U.S. women never benefited from liberalized abortion laws.
During the late 1970s and early 1980s, feminist health centers around the country provided low-cost abortions that emphasized quality of care, and they maintained political involvement in the reproductive rights movement. Competition from other abortion providers, harassment by the IRS, and a profit- oriented economy made their survival difficult. By the early 1990s, only 20 to 30 of these centers remained.
Eroding Abortion Rights: After Roe v. Wade
When the Supreme Court legalized abortion in 1973, the antiabortion forces, led initially by the Catholic Church hierarchy, began a serious mobilization using a variety of political tactics including pastoral plans, political lobbying, campaigning, public relations, papal encyclicals, and picketing abortion clinics. The Church hierarchy does not truly represent the views of U.S. Catholics on this issue or the practice of Catholic women, who have abortions at a rate slightly higher than the national average for all women.
Other religious groups, like the Mormons and some representatives of Jewish orthodoxy, have traditionally opposed abortion. In the 1980s, rapidly growing fundamentalist Christian groups, which overlap with the New Right and “right- to-life” organizations, were among the most visible boosters of the antiabortion movement. These antiabortion groups talk as if all truly religious and moral people disapprove of abortion. This is not true now and never has been.
The long-range goal of the antiabortion movement is to outlaw abortion. Their short-range strategy has been to attack access to abortion, and they have had successes. The most vulnerable women–young women; women with low incomes, of whom a disproportionate number are women of color; all women who depend on the government for their health care–have borne the brunt of these attacks on abortion rights.
The antiabortion movement’s first victory, a major setback to abortion rights, came in July 1976, when Congress passed the Hyde Amendment banning Medicaid funding for abortion unless a woman’s life was in danger. Following the federal government, many states stopped funding “medically unnecessary” abortions. The result was immediate in terms of harm and discrimination against women living in poverty. In October 1977, Rosie Jimeaanez, a Texas woman, died from an illegal abortion in Mexico, after Texas stopped funding Medicaid abortions.
It is impossible to count the number of women who have been harmed by the Hyde Amendment, but before Hyde, one-third of all abortions were Medicaid funded: 294,000 women per year. (Another 133,000 Medicaid-eligible women who needed abortions were unable to gain access to public funding for the procedure.) Without state funding, many women with unwanted pregnancies are forced to have babies, be sterilized, or have abortions using money needed for food, rent, clothing, and other necessities.
Although a broad spectrum of groups fought against the Hyde Amendment, countering this attack on women who lack financial resources was not a priority of the pro-choice movement. There was no mass mobilization or public outcry. In the long run, this hurt the pro-choice movement, as the attack on Medicaid funding was the first victory in the antiabortion movement’s campaign to deny access to abortion for all women.
Young women’s rights have been a particular target of the antiabortion movement. About 40% of the one million teens who become pregnant annually choose abortion. Parental involvement laws, requiring that minors seeking abortions either notify their parents or receive parental consent, affect millions of young women. As of early 1997, 35 states have these laws; 23 states enforce them. In some states, a physician is required to notify at least one parent either in person, by phone, or in writing. Health care providers face loss of license and sometimes criminal penalties for failure to comply.
Antiabortion forces have also used illegal and increasingly violent tactics, including harassment, terrorism, violence, and murder. Since the early 1980s, clinics and providers have been targets of violence. Over 80% of all abortion providers have been picketed or seriously harassed. Doctors and other workers have been the object of death threats, and clinics have been subject to chemical attacks (for example, butyric acid), arson, bomb threats, invasions, and blockades. In the late 1980s, a group called Operation Rescue initiated a strategy of civil disobedience by blockading clinic entrances and getting arrested. There were thousands of arrests nationwide as clinics increasingly became political battlefields.
In the 1990s, antiabortionists increasingly turned to harassment of individual doctors and their families, picketing their homes, following them, and circulating “Wanted” posters. Over 200 clinics have been bombed. After 1992, the violence became deadly. The murder of two doctors and an escort at a clinic in Pensacola, Florida, was followed by the murder of two women receptionists at clinics in Brookline, Massachusetts. A health care provider spoke about the impact of the violence:
The fear of violence has become part of the lives of every abortion provider in the country. As doctors, we are being warned not to open big envelopes with no return addresses in case a mail bomb is enclosed. I know colleagues who have had their homes picketed and their children threatened. Some wear bullet-proof vests and have remote starters for their cars. Even going to work and facing the disapproving looks from co-workers–isolation and marginalization from colleagues is part of it.
The antiabortion movement continues to mount new campaigns on many fronts. Most recently, it has aggressively put out the idea that abortion increases the risk of breast cancer. In January 1997, the results of a Danish study, the largest to date (involving one and a half million women), showed that there is no connection.s3 Unlike previous studies, this one did not rely on interviews and women’s reports but instead used data obtained from population registries about both abortion and breast cancer. Despite the lack of medical evidence and the fact that the scientific community does not recognize any link, the antiabortion movement continues to stir up fears about abortion and breast cancer.
Legal but Out of Reach for Many Women
We have learned that legalization is not enough to ensure that abortions will be available to all women who want and need them. In addition to a lack of facilities and trained providers, burdensome legal restrictions, including parental consent or notification laws for minors and mandatory waiting periods, create significant obstacles. A minor who has been refused consent by a parent may have to go through an intimidating and time-consuming judicial hearing. Mandatory waiting periods may require a woman to miss extra days of work because she must go to the clinic not once, but twice, to obtain an abortion. If travel is required, this can make the whole procedure unaffordable. In other words, for millions of women, youth, race, and economic circumstances together with the lack of accessible services–especially for later abortions–translate into daunting barriers, forcing some women to resort to unsafe and illegal abortions and self-abortions.
WEAKENING THE CONSTITUTIONAL PROTECTION FOR ABORTION
When in 1980 the Supreme Court upheld the Hyde Amendment, it began eroding the constitutional protection for abortion rights. Since then, there have been other severe blows. In Webster v. Reproductive Health Services (1989), the Court opened the door to new state restrictions on abortion. In Hodgson v. Minnesota (1990), the Court upheld one of the strictest parental notification laws in the country.
These trends were further codified in Planned Parenthood v. Casey, a 1992 decision upholding a highly restrictive Pennsylvania law that included mandatory waiting periods and mandatory biased counseling. Two frightening themes emerged in the Casey decision. First, the Court sanctioned the view that government may regulate the health care of pregnant women to protect fetal life from the moment of conception so long as it does not “unduly burden” access to an abortion. Second, the Court showed little concern for the severe impact of state restrictions on women with few financial resources.
In the aftermath of Casey, many states have passed similar restrictions, which have the effect of limiting access to abortion, especially for women with low incomes, teenage women, and women of color.
These infringements on abortion access have curtailed the abortion rights of millions of women. In the face of the unrelenting efforts of the antiabortion movement, those of us who believe that women should make their own reproductive decisions will have to become involved in the ongoing struggle to preserve and expand abortion rights.
REPRODUCTIVE FREEDOM VS. POPULATION CONTROL
While most women’s health groups see the fight for abortion rights in the context of defending the rights of all women to make their own decisions about reproduction, not all advocates of abortion rights share this understanding. Some view legal abortion and contraception as tools of population control.
Advocates of population control blame overpopulation for a range of problems, from global poverty to ethnic conflict and environmental degradation. Historically, this type of thinking has led to a range of coercive fertility control policies that target Third World women. These include sterilization without a woman’s knowledge or consent; the use of economic incentives to “encourage” sterilization, a practice that undermines the very notion of reproductive choice; the distribution and sometimes coercive or unsafe use of contraceptive methods, often without appropriate information; the denial of abortion services; and sometimes coercive abortion. For example, HIV-positive women in the U.S. (who are overwhelmingly women of color) are often pressured to have abortions, though only 20 to 25% of their children will be HIV-positive and new treatments during pregnancy have reduced the likelihood even further.
Women with few economic resources, especially women of color in the U.S. and throughout the world, have been the primary targets of population control policies. For example, although abortion has become increasingly less accessible in the U.S., sterilization remains all too available for women of color. The federal government stopped funding abortions in 1977, but it continues to pay for sterilizations. During the 1970s, women’s health activists exposed various forms of sterilization abuse (see section on sterilization in chapter 13, Birth Control). Since the 1980s, advocates have fought against new policies that coerce women with low incomes into using Norplant, a long-term hormonal contraceptive.
In the Third World, in addition to the widespread unavailability of desired contraceptives, there is a long history of coercive fertility control, primarily funded and inspired by developed countries, especially the U.S. (see chapter 26, The Global Politics of Women and Health, for the international dimensions of population control).
The right to abortion is part of every woman’s right to control her reproductive choices and her own life. We must reject all efforts to coerce women’s reproductive decisions. The goals of reproductive rights activists must encompass the right to have children as well as the right not to.
ABORTION ACCESS IN THE U.S.
- It is conservatively estimated that one in five Medicaid-eligible women who want an abortion cannot obtain one.
- In the U.S., 84% of all counties have no abortion services; of rural counties, 95% have no services.
- Nine in ten abortion providers are located in metropolitan areas.
- Only 17 states fund abortions.
- Only 12% of OB/GYN residency programs train in first-trimester abortions; only 7% in second-trimester abortions.
- Abortion is the most common OB/GYN surgical procedure; yet, almost half of graduating OB/GYN residents have never performed a first-trimester abortion.
- Thirty-nine states have parental involvement laws requiring minors to notify and/or obtain the consent of their parents in order to obtain an abortion.
- Twenty-one states require state-directed counseling before a woman may obtain an abortion. (This is often called “informed consent”; some critics call it a “biased information requirement.”)
- Many states require women seeking abortions to receive scripted lectures on fetal development, prenatal care, and adoption.
- Twelve states currently enforce mandatory waiting periods following state- directed counseling; this can result in long delays and higher costs.
- (Seven more states have delay laws which are enjoined–i.e., not enforced due to court action at the federal or state level.)
Note: for sources on these statistics, please consult the book’s notes at the end of this chapter.
Unsafe abortion is a major cause of death and health complications for women of child-bearing age. Whether or not an abortion is safe is determined in part by the legal status and restrictions, but also by medical practice, administrative requirements, the availability of trained practitioners, and facilities, funding, and public attitudes.
While it is difficult to get reliable data on illegal and unsafe abortion, several well-known organizations and researchers, including the World Health Organization, the Alan Guttmacher Institute, and Family Health International, make the following estimates:
- Worldwide, 20 million unsafe abortions are performed annually. This equals one unsafe abortion for every ten pregnancies and one unsafe abortion for every seven births.
- Ninety percent of unsafe abortions are in developing countries.
- One-third of all abortions worldwide are illegal. More than two-thirds of countries in the Southern Hemisphere have no access to safe, legal abortion.
- Estimates of the number of women who die worldwide from unsafe abortions each year range from 70,000 to 200,000. This means that between 13 and 20% of all maternal deaths are due to unsafe abortion–in some areas of the world, half of all maternal deaths. Of these deaths, 99% are in the developing world, and most are preventable.
- Half of all abortions take place outside the health care system.
- One-third of women seeking care for abortion complications are under the age of 20.
- About 40% of the world’s population has access to legal abortion (almost all in Europe, the former Soviet Union, and North America), although laws often require the consent of parents, state committees, or physicians.
- Worldwide, 21% of women may obtain legal abortions for social or economic reasons.
- Sixteen percent of women have access only when a woman’s health is at risk or in cases of rape, incest, or fetal defects.
- Five percent have access only in cases of rape, incest, or life endangerment.
- Eighteen percent have access only for life endangerment.
Female snipers of the Soviet 3rd Shock Army. Bottom Row, left to right: 20, 80, and 83 confirmed kills. Second row: 24, 79, 70. Third row: 70, 89, 89, 83. Top row: 64 and 24 confirmed kills. Germany, May 4, 1945.
The deadliest female sniper in the Russian army, Lyudmila Pavlichenko, had over 300 confirmed kills.
Pavlichenko knew that shooting human beings would be difficult for her and for the first few days on the battlefield she couldn’t bring herself to fire. That all changed that day when a German shot a young Russian soldier near her. “He was such a nice, happy boy,” she said. “And he was killed just next to me. After that, nothing could stop me.”
I don’t think the objectification of women is actually an accurate reflection of women’s sexuality, this is the problem. I feel like this manifestation is a gross exaggeration of men’s sexuality.
I do not think that the objectification of women is an accurate reflection of women’s sexuality, it’s a gross and inaccurate exaggeration of men’s sexuality. I think that it’s male bias that is causing this form of sexuality to be seen as our only option. Women are pretty much only allowed to display sexuality, when they’re behaving passively and submissively, paying more mind to mens’ desires than their own. We expect sexualized images of women to be highlighting women’s youth and naivety. If women are not young or naive, they’re often expected to behave as if they are, and if they can’t “pass”, they’re desexualized completely. Instances where women objectify men or express appreciation for mens’ bodies, for example, are seen as shocking, bold and out of the ordinary. They aren’t expected to ever be lustful, sexually forward or aggressive. Media that displays men in passive, sexually submissive positions is often assumed to be marketed toward gay men, rather than straight women. I think that if women were writing the songs and the music videos more often, we would see them behaving passively, acting as sex objects, fetishizing violence against women much less often. It’s true that women conform to norms and perpetuate these things to a certain degree too, but by nature of capitalism and the pressures of the market, women are forced to conform to male preferences in order to keep their head above water. In a society where women were just as likely to write a song as men were and were just as respected for it, they wouldn’t have to stick to our current “male-approved” topics. We’d see a wider variety of material coming out.
There is a huge difference between the way sexuality is treated in the music of Ani Difranco, Tori Amos and Fiona Apple, who cater to a largely educated female audience, and the way it’s treated in the music of Miley Cyrus and Taylor Swift, who cater to a mainstream “male-dominated” audience. Difranco, Amos and Apple are not prudes. They often sing love songs, songs about sexual desire, raw, emotional break up songs and raunchy odes with detailed descriptions of their partners’ bodies that would make you blush. Check out Fiona Apple’s Hot Knife, or Slow like Honey, or Limp, orPeriphery.
These songs are not that different content-wise from the Rihanna’s bedroom slow jams or Taylor Swift’s “He done me wrong” tunes. But there’s something distinct about them. In the Rihanna and Taylor Swift examples, I get the impression that their sentiments have been filtered and censored to be more palatable to men. In Cyrus’s “wrecking ball”, she’s saying she came in like a wrecking ball, but her body language in the video is the complete opposite of that. She’s laying completely submissively on top of the wrecking ball. She’s allowing the wrecking ball to completely control her. The video isn’t about Miley Cyrus’s experience with the person she’s singing about, it’s about the audience’s relationship with and sexual attraction to Miley Cyrus. Her actual voice is completely secondary.Taylor Swift always expresses anger within these strict confines, she needs to be a certain amount of “feminine” when she’s expressing anger at men. She can’t betoo loud or too violent or too weird or too crazy and emotional. She still has to be pretty, she still has to be pining for the guy on some level. In Fiona Apple’s songs, she talks about sex and having crushes and going through breakups, but it’s her pure voice that’s telling the story. It’s not sugar-coated to be more main-stream. It’s not feeding into an exaggerated corporate driven male fantasy.
They also don’t shy away from the aspects of sex that women have to deal with, that make men uncomfortable to hear. Ani Difranco’s Out of Range and Out of Habit use very graphic, explicit imagery to convey her experiences with men as a musician, and her experiences with the cyclical nature of domestic violence. Tori Amos famously talks about surviving rape, in me and a gun.
I think by virtue of allowing women to be in top, respected positions in mass media, by giving them more of a direct role in the creation of these structures, rather than allowing them to make choices within structures where men still make all the rules, we would break some of this cycle, by expand the material we display and consider to be acceptable, giving people a lot more options and consequentially reducing the amount of “peer pressure” that people face now in regard to objectification.
“YOU ARE FIRST AND FOREMOST A WOMAN.”
Women’s experience during the siege of Leningrad: Leningrad’s women, 16-45, were mobilized by the thousands. Women were the majority of the half-million civilians who dug anti-tank ditches and defense fortifications and1,500 women were mobilized to work in peat bogs to provide the city with fuel.
The long-suffering women of Leningrad suddenly realized that on them lay the fate not only of their family, but of their city, even of the entire country. Aware of the burden placed upon them to protect their city, able-bodied Leningradian women between 16- and 45-years-old were mobilized in numbers reaching the hundreds of thousands. Women formed the vast majority of the approximately half-million civilians assembled to build anti-tank ditches and defense fortifications along the Pskov-Ostrov and Luga rivers, and 1,500 women were mobilized to work in peat bogs to provide the city with fuel.
The death of men in Leningrad during the war made the siege of Leningrad a woman’s experience. In the face of the men’s absence, women were expected to replace men in the factories, prepare defense fortifications, and protect the city from incendiary bombs, among many other traditionally male duties. All the while, women also fulfilled their traditional responsibilities, such as maintaining home and hearth and preserving societal morality, all increasingly difficult tasks during the severe conditions of the siege. Women managed to assume both roles, all while suffering from starvation, the disintegration of relationships, and alienation from their own bodies. Their experience of the siege illustrates how the ideology of the “new Soviet woman” — woman as man’s professional equal, fulltime worker, loyal Communist citizen, and devoted mother and wife — persisted in the darkest days of the siege of Leningrad.
Survivor from the Siege of Leningrad
There are a ton of survivor testimonials on the siege of Leningrad on YouTube.
- The siege of Leningrad lasted 872 days. Civilians in the city suffered from extreme starvation. 750 000 people died, which represented between quarter and a third of the city’s pre-siege population. It was the greatest loss of life experienced by a modern city.
I got 2 minutes into this one before I couldn’t take any more.
Objectification Theory is a psychological “framework for understanding the experiential consequences of being female in a culture that sexually objectifies the female body” (1, p. 173). “Objectification” means treating a person as an object or merely a body. Objectification runs from leering and catcalling to sexualizing portrayals in media such as TV shows, movies, advertisements, music videos, and pornography. Objectification Theory provides a way of understanding some of the problems that differentially affect women in our society and other Western societies. This effortpost focuses on objectification of the female body and subsequently neglects interactions between, for example, objectification and race, and the effects of objectification on men, though these topics have been investigated (see, e.g., Testing a Culture-Specific Extension of Objectification Theory Regarding African American Women’s Body Image and Reasons for Exercise and Body Esteem: Men’s Responses to Self-Objectification
- Objectification Theory: Toward Understanding Women’s Lived Experiences and Mental Health Risks. This is the paper that started Objectification Theory. Fredrickson and Roberts suggest that objectification may be at least partly responsible for the higher incidence of depression in women, sexual dysfunctions, and eating disorders. The suggested causal pathway is from objectification to self-objectification which results in habitual body-monitoring, which results in shame, anxiety, and distraction. This theory has received extensive empirical support to which I now turn.
- Objectification Theory and Psychology of Women: A Decade of Advances and Future Directions. This article provides a nice overview of research within the Objectification Theory framework, including objectification’s effects on men and interactions with race. The article displays the wide empirical support for Objectification Theory but also identifies limitations and directions for future research such as the need for more cross-cultural research and investigation of interactions with other variables such as age, socioeconomic status, and sexual orientation.
- Sexual Objectification of Women: Advances to Theory and Research. This article extends Objectification Theory to understanding substance abuse and presents a definition of “sexually objectifying environments” (SOEs) in which “(a) traditional gender roles exist, (b) a high probability of male contact exists (physically speaking, a male-dominated environment), (c) women typically hold less power than men in that environment, (d) a high degree of attention is drawn to sexual/ physical attributes of women’s bodies, and (e) there is the approval and acknowledgement of male gaze” (20-1). They give Hooters and related restaurants as examples of SOEs and suggest that more research be done into SOEs. Just such research will be discussed next.
- Experiencing Sexually Objectifying Environments: A Qualitative Study. This article uses the definition of SOE given above to investigate the experiences of 11 heterosexual female Hooters employees. The interviews highlight, among other things, the ambivalence the employees feel toward their job, the negative emotional effects of constant objectification, and competition with other women. I have to say, the concreteness and “realness” of this article can get depressing.
- Everyday Stranger Harassment and Women’s Objectiﬁcation. This article presents an investigation into the negative effects of stranger harassment. They found that stranger harassment was positively related to self-objectiﬁcation for women who reacted to stranger harassment with passivity and self-blame, but not for women who reacted with active coping strategies such as confronting the harasser. Stranger harassment was also positively related to women’s fear of and perceived risk of rape.
- A Test Of Objectification Theory: The Effect Of The Male Gaze On Appearance Concerns In College Women. In this study, female participants were made to believe that they would be interacting with a male or a female. Mere anticipation of male gaze, but not female gaze, resulted in greater body shame and anxiety, but no changes in dietary intent were seen.
- The Role of Body Objectification in Disordered Eating and Depressed Mood. This study provides support for Objectification Theory’s claim that objectification can lead to habitual body-monitoring, which can lead to depression and eating disorders.
- The Role of Self-Objectification in Disordered Eating, Depressed Mood, and Sexual Functioning Among Women: A Comprehensive Test of Objectification Theory. This article provides a more recent replication of the results of the previous study.
- My Body or My Mind: The Impact of State and Trait Objectiﬁcation on Women’s Cognitive Resources. This paper investigates whether objectification can impair women’s cognitive performance. It was found that women prone to self-objectification had longer response latencies when performing in the presence of a male experimenter.
These studies represent a small sample of the psychological research on Objectification Theory. Here’s a link to a zip folder containing all the articles in this post.
Why I am A Feminist:
There are many different kinds of feminism. Most of them being ‘stereotypical’. I’m not in to the stereotype thing. I am a feminist…a regular feminist. I am not a ‘man-hater’. I am not going to list the different kinds of feminism on this page, but tell you what I think feminism is.
This is from wikipedia, an online encyclopedia: “Feminism is a social theory and political movement. Primarily informed and motivated by the experience of women, it provides a critique of gender inequality and promotes women’s rights, interests and issues. Feminist theorists aim to understand the nature of inequality and focus on gender politics, power relations and sexuality. Feminist political activists advocate for social, political, and economic equality between the sexes. They campaign on issues such as reproductive rights, domestic violence, maternity leave, equal pay, sexual harassment, workplace discrimination and sexual violence.”
4 Reasons Why I Am A Feminist:
-I want men & women to have equal rights. I don’t want women to have little roles in society. I want them to have the same roles as men & not roles better than men.
-I am into women’s rights & focusing on women’s issues.
-I am into voicing my opinions on many different issues involving society.
-I am not sexist, I just want equal rights for men & women.
Bodily Autonomy/Women’s Rights.
No one has any right to your body but you. Your body is the one and only thing in your life that is unquestionably yours, that absolutely can never be “made up” to you in any way, shape or form should you lose it or should it be taken from you in any way. Your body, and everything inside it, must belong absolutely and only to you. There is no way that anyone else’s “right” to any part of your body whatsoever can ever trump your moral right to always and forever at any moment in time whatsoever decide what is being done with it.
What that means is, if you give someone permission to touch your body, that permission can be withdrawn at any time. There is no permission that gives anyone a right to the use of any part of your body that you can’t withdraw instantly and forever if you so choose. If you want to end your own life, nobody has any right whatsoever to prevent you from doing so; it’s your body. Nobody else has any right to ever end your life against your will; it’s your life. If you want to donate organs, you should not be hampered in the slightest; if you don’t want to, absolutely NOBODY gets to require that you do so by force. And most notably in the context of abortion, if you choose to use your uterus to cultivate another human life, that is ONLY and ABSOLUTELY and FOREVER your own choice, and as long as your uterus is being used for this situation, you have complete and total control over the course and duration of its use. If at any point you decide you are done with the situation, then that’s that. There is no further moral argument that can be brought to bear that supercedes your absolute right to control of your body, your organs, your life.