It’s no secret that I’m not a huge fan of burlesque. I think it’s a boring, overplayed example of what you might call neosexism or retro sexism — meaning that the “vintage” veneer and claims of “subversion,” “irony,” or postfeminism are meant to disguise the fact that it’s just the same old sexism that’s been going on for centuries. When it comes to burlesque, and, for that matter, anything that looks like sexism (see: pole-dancing classes, American Apparel ads, and “feminist pornography”) but is billed as not-sexist-because-women-like-it, the most useful tests to apply are these:
1) Are dudes doing it?
2) Are dudes trying to explain to you that it’s actually feminist?
If dudes aren’t doing it but are simultaneously trying to convince you that it’s liberating, empowering, or progressive, then there is a 99% chance of fuckery.
Having published the odd critique here and there, and, more generally, mushed burlesque in to the sexism-in-disguise category with the assumption that a phenomenon centered around women getting naked on stage doesn’t need all that detailed an explanation of the ways in which these performances still objectify women, even if these women are enthusiastically participating in their own objectification and the objectification of others; what I’ve learned is that it doesn’t actually matter what your critique is and how well you articulate it, because the burlesque community will respond to you in the same way every single time.
As such, I’ve compiled a helpful list of every single response you will definitely get, over and over again, every time you say anything marginally critical of burlesque. I’m not sure what the purpose of this list is except to encourage you to ignore these types of responses because there is not a single thing you can say or do to avoid them, as well as to point out the absolute unwillingness of burlesque defenders to engage in any self-reflection or critique of their fave hobby.
While the arguments can be generally summed up as: “But I like it,” I’ve provided you with more detailed responses as well. Enjoy!
1) You haven’t done enough “research”
I’ve been getting this same response for years. No matter how many burlesque shows I endure, I have never been to enough, so long as I continue to critique the phenomenon. I am told that, either, I have only seen “amateur” performances (and though I have watched plenty of awkward amateurs, I have also seen the professionals, who are equally as boring and objectified), or that I haven’t been to enough “alternative” shows.
What’s the rule here? How many burlesque performaces do we have to sit through before we are allowed to decide that, not only do we never want to sit through another burlesque performance again, but that we have good reason to avoid doing so in the future?
What this argument boils down to is that those who love burlesque refuse to believe that any other human being might not love the thing they love which, to boil it down even further, is to say: “As both the center of the universe and a petulant child, everyone must like what I like. If they don’t like what I like they are wrong and offend me by forcing me to think about the things I like and why I like them, which makes my head feel funny.”
2) You don’t understand
Similar to the “you haven’t done enough research” response, “you don’t understand” stems from an unwillingness to use (or lack of familiarity with using) one’s brain for the purposes of critical thinking. This response translates to: “You don’t agree with me/like the same things I like and I can’t come up with a logical response to your argument.”
“You clearly don’t understand burlesque” is kind of a hilarious response if you think about it, because burlesque really isn’t very complicated. What they really mean is: “You aren’t inside my head/bubble and I don’t care to acknowledge that which exists outside my head/bubble.” Again, it’s that problem of thinking about things when one doesn’t particularly like thinking about things issue.
3) Anything I do that makes ME feel good is feminist! (FUCK YEAH)
I don’t have much to say about this response. It can be easily addressed by repeating this handy mantra: “Just because you like it, doesn’t make it feminist.”
Which is not the same thing as saying you can’t like it. I like all sorts of things that aren’t feminist, despite the fact that I am a feminist. I just don’t pretend like my undereye concealer is some kind of radical movement. Patriarchy does not live in my undereye circles, nor will it go away if I appear less tired/sickly.
4) But there are women in the audience! Women erase sexism!
As we’ve learned from things like “feminist pornography” and pole dancing classes — just because women are doing things that are sexist or rooted in misogynist practices, doesn’t negate the sexism.
Women internalize the male gaze. You probably notice the way you look at women on the street — I do. When we watch things like film, television, and pornography, as well as when we look at ads, we are looking through a male lens. So we all learn to adopt the male gaze. When women’s bodies are objectified on screen or in American Apparel ads, we learn to see women as objects. We do this regardless of whether or not we are men.
The male gaze is still present even when there are women in the audience. Women go to strip clubs too — does that suddenly make strip clubs feminist? Does that mean the women performing at the strip club aren’t being objectified when women are looking?
This argument makes no sense but is brought up again and again with aplomb as though it’s never occurred to us before and will BLOW OUR MINDS into little tiny pieces.
You are welcome to spend an hour trying to explain the male gaze to these people, but at the end of the day I’m not sure they care. If they did they probably wouldn’t be doing burlesque in the first place.
Repeat after me: The exception does not make the rule.
You can reuse this argument in response to classics such as these:
– but women abuse men too
– but men are prostitutes too
– but men post sexy selfies too
– but men do strip shows too
– but women take up too much space on the bus sometimes too
6) Different body types in burlesque = feminism
I appreciate the representation of bodies that aren’t skinny white ones. I really do. BUT women who are not skinny and white are objectified and sexualized too. I find it very odd that people think that, somehow, if you objectify bigger bodies or if you objectify women who aren’t white, this is somehow progressive.
7) If you don’t like burlesque then don’t go to burlesque shows
OK, deal. I promise to never intentionally go to a burlesque show ever again so long as you promise not to objectify women in order to sell your “art.” No deal? How about I don’t have to stare at ass while reading my local paper? Or how about every single lefty or feminist fundrasier ever doesn’t include a burlesque performance? Also no? Aw man. I feel like we’re going to have to keep talking about this then, eh?
8) You are turning me into an object by talking about the objectification of women
This is a tricky one. So, this is the same as telling people who point out racism that they are being racist. In talking about the objectification of women, we are not, in fact, turning anyone into an object. Pointing out that women’s bodies and body parts are treated as and viewed as things which exist to-be-looked-at doesn’t reinforce that phenomenon — rather it is critical of it.
In making this argument (that those who point out objectification are actually doing the objectifying), you are asking people to stop thinking and to stop speaking up about inequality. Which makes you a reinforcer of the status quo. Bad move!
9) I’m not being objectified because I choose to objectify myself
So, everyone makes choices. Sometimes and often those choices are limited by our place in society and the culture and systems that surround us. Choosing to prostitute oneself, for example, does not make prostitution a feminist industry. It also doesn’t mean that you are responsible for patriarchy or men’s sense of entitlement around access to women’s bodies; but simply inserting the word “choice” into a sentence doesn’t actually change the meaning or root of the action or situation. I “choose” to watch The Real Housewives of Beverly Hills (and New Jersey!). Does that mean that I’m subverting patriarchy from my couch? Just as “choosing” to post sexy selfies on Instagram doesn’t amount to a feminist act simply because you’ve decided to objectify yourself. It doesn’t make you a terrible person either. Do you see what I’m getting at here? If not, please refer back to point number three.
10) You have to be on the inside to understand/form a valid critique
OK, so let me get this straight. In order to be critical of anything (and in order for that critique to be legit), you have to actually be the thing you are critiquing? Does this also mean that women who haven’t been abused or raped can’t be critical of abuse and rape? Does it mean white people can’t be critical of racism? Does it mean men can’t say anything negative about prostitution because they themselves aren’t prostitutes? Am I not allowed to say that fast food is bad for you unless I eat a bunch of fast food?
This is the dumbest argument ever. If we left critical conversations only to the people who were actually doing whatever we were being critical of then nobody would get to say anything about anything ever. Ex: “Capitalism sucks!” “SHUT UP, YOU AREN’T A CAPITALIST. YOU DON’T GET IT. YOU’RE NOT ON THE INSIDE.” See what I’m getting at? Stop this crap. It’s illogical and anti-intellectual.
11) You’re a prude and you hate boobs
I also hate sex, men, vaginas, penises and joy. Can we move on?
But seriously. I have little to no interest in engaging with this silliness because it’s an anti-feminist, cheap, meaningless trope. Accusing feminists of being man/sex-haters because they speak against the exploitation of women is what sexist, anti-feminist men do. If you want to participate in that sort of thing, again, why are we talking? We clearly have different goals in life — yours being to ensure equality and freedom is never a thing, and mine to work towards women having “human being” status some day.
As a general rule of thumb you will notice that if you ever bother writing anything remotely critical about burlesque (which I doubt you will because, honestly, does anyone really give two shits about burlesque anymore? I feel like a broken record at this point…), people who like burlesque only like burlesque. They don’t bother engaging with other topics yet suddenly develop a passionate interest in whatever they’ve decided feminism is once someone starts talking about the inherent sexism in taking off one’s clothes and shaking one’s boobs for an audience. Your response should be: If you have no real interest in the feminist movement or in liberating women from patriarchal oppression, why are we talking? And then don’t talk to them anymore unless you get masochistic pleasure from being screamed at by people who once took half a Women’s Studies 101 class and left as soon as they heard the word subjectivity.
The Supreme Court ruling on BURWELL, SECRETARY OF HEALTH AND HUMAN SERVICES, ET AL. v. HOBBY LOBBY STORES, INC. has now opened up the precedent (ignoring how narrowly tailored the ruling was to only contraception) that under the RFRA, even if its a compelling government interest, the state cannot mandate any firm with sincere religious beliefs to carry out a requirement, so long as the government can pick up the slack? It seems like the least restrictive means will always be making the government do it instead and not restrict at all anyone’s religious beliefs.
On page 46 of the opinion, Alito writes: “Our decision should not be understood to hold that an insurance-coverage mandate must necessarily fall if it conflicts with an employer’s religious beliefs. Other coverage requirements, such as immunizations, may be supported by different interests (for example, the need to combat the spread of infectious diseases) and may involve different arguments about the least restrictive means of providing them.”
This certainly leaves open the possibility that the Court could rule differently on the “least restrictive means” issue in the future, but his language in section V-B, which discusses the “least restrictive means” test, seems to indicate that it is a difficult standard to pass. On page 41 of the opinion, he indicates that “the most straightforward way of [meeting the least restrictive means test] would be for the Government to assume the cost.” He also says that “HHS has not shown … that this is not a viable alternative.” This seems to indicate that if such a challenge were to come up regarding vaccination or blood transfusions, or whatever else, the burden would be on the Department of Health and Human Services to show that it would be impractical for the Government to cover the cost. That would be quite the burden for the Government to prove.
Ginsberg seems to agree with that reading in her dissent. On page 29 on the dissent, she writes, “And where is the stopping point to the ‘let the government pay’ alternative? Suppose an employer’s sincerely held religious belief is offended by health coverage of vaccines, or paying the minimum wage, … or according women equal pay for substantially similar work…? Does it rank as a less restrictive alternative to require the government to provide the money or benefit to which the employer has a religion-based objection?” In addition to indicating that the Court’s logic could prove problematic in the future, she asserts that it is flawed at present, saying, “In sum, in view of what Congress sought to accomplish, i.e., comprehensive preventive care for women furnished through employer-based health plans, none of the proffered alternatives would satisfactorily serve the compelling interests to which Congress responded.”
I agree with Justice Ginsberg on many points here, especially the last few pages of her dissent. Justice Alito attempts to narrow his ruling as much as possible, but leaves a lot of questions unanswered as to the basis for his narrow ruling. To me, the most compelling arguments come from sections III-4 and IV (pages 27-35) of Ginsberg’s dissent. She basically asserts that the Court’s ruling has much broader implications than it intends, and poses quite a few questions about the basis for the narrow ruling.
I am also inclined to agree with her reasoning that the Court should have no business in determining which religious views are legitimate and which are not, and that religious exemptions from generally applicable law should be reserved for groups that are organized “for a religious purpose” and/or “engaged primarily in carrying out that religious purpose”.
The Supreme Court ruling can be found here: http://www.supremecourt.gov/opinions/13pdf/13-354_olp1.pdf
Justice Ginsburg’s dissent here: http://www.scribd.com/mobile/doc/231974154
Two ladies do high kicks while posing atop Overhanging Rock at Glacier Point in the Yosemite National Park; ca. 1900
Kitty Tatch and Katherine Hazelston, were waitresses at Yosemite National Park hotels. They loved to pose for photographers on Overhanging Rock at Glacier Point, 3000 feet above the valley. The photographers then turned the pictures into best-selling postcards autographed by Tatch. Wearing a long wide skirt she danced and did high kicks, announcing by her clothes that it was a woman doing these feats. Tatch liked to get as close to the edge as possible. (Source)
“Andrea Solario painted a number of variants on the present composition, of which this is one of the most notable. Its figure style is influenced by Leonardo da Vinci as well as by Northern artists, especially Joos van Cleve and Lucas Cranach.
The subject itself, the rather gruesome one of the executioner placing the Baptist’s head in a salver for the waiting Salome, was popular among Leonardo’s followers, and many of the Milanese paintings of Salome probably derive from a lost composition by the master. These paintings depict the moment in the Gospel of Mark (6:21–28) when the young Salome, daughter of Herod’s wife Herodias, is granted her wish to have John the Baptist executed. Although this theme has been painted by numerous artists—with both full- and half-length figures—it is rare for the executioner to be so severely cropped that we see only his outstretched arm. This arm, with its clenched fist and rough drapery, is an unsettling synecdoche for the man as a whole.
Conspicuously signed in the lower right corner, the Salome is one of Solario’s finest paintings and is completely characteristic of his style. It is worked up to a high finish, with some astonishing effects: the reflections and sheen of the silver basin, the transparent bodice of Salome’s dress, the delicacy of description of the Baptist’s head, and the marbling of the parapet. Above all, Salome’s jewelry and the ornamentation of her dress are imagined and painted with the utmost precision and care.” (Source)
A Feltmadras (girl who was sleeping with a German soldier during the WW2 occupation) has her hair cut off in Aarhus, Denmark after the liberation. (1945)
I’ve come to believe that the people most driven to abuse and humiliate these women were deflecting from the guilt of their own collaboration, as individuals or institutionally.
Yes, there were women who slept with German soldiers for purely opportunistic reasons, but there were also women who did what they needed to do to so they wouldn’t starve, and there were also women who had genuinely fallen in love with members of the enemy.
(A little old lady from Denmark told me once (and I paraphrase): “The occupying Germans weren’t all that bad- they were quite nice! Until the SS in the black uniforms showed up. They were nasty.”)
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.
A new study shows that despite what you see on reality TV, plural marriage isn’t very good for society.
(Re-posted from here.)
These are boom times for memoirs about growing up in, marrying into or escaping from polygamous families. Sister wives appear as minor celebrities in the pages of People, piggybacking on their popular reality TV show. And oh yes, we have a presidential candidate whose great-grandfather was an actual bona fide polygamist.
Americans are fixated these days on polygamy, and it’s fair to say we don’t know how to feel about it. Polygamy evokes both fascination and revulsion—the former when Chloe Sevigny is involved, and the latter when it is practiced by patently evil men like Osama Bin Laden and Warren Jeffs, the fundamentalist Mormon leader who had a thing for underage wives. At the same time, the practice of plural marriage is so outside mainstream American culture, so far in the past for many Westerners, that it has come to be regarded as almost quaint. What’s so wrong with it, if it works for some people? In counterculture circles, the practice of polyamory, or open partnerships, is supposed to be having some sort of moment. All of which explains why, in response to the argument by conservatives like Rick Santorum and Antonin Scalia that gay marriage could be a slippery slope leading to polygamy, some feminists, lefties, and libertarians have wondered aloud whether plural marriage is really so bad.
History suggests that it is. A new study out of the University of British Columbia documents how societies have systematically evolved away from polygamy because of the social problems it causes. The Canadian researchers are really talking about polygyny, which is the term for one man with multiple wives, and which is by far the most common expression of polygamy. Women are usually thought of as the primary victims of polygynous marriages, but as cultural anthropologist Joe Henrich documents, the institution also causes problems for the young, low-status males denied wives by older, wealthy men who have hoarded all the women. And those young men create problems for everybody.
Edith Cavell (4 December 1865 – 12 October 1915) was a British nurse and patriot. She is celebrated for saving the lives of soldiers from both sides without distinction and in helping some 200 Allied soldiers escape from German-occupied Belgium during World War I, for which she was arrested. She was subsequently court-martialled, found guilty of treason and sentenced to death. Despite international pressure for mercy, she was shot by a German firing squad. Her execution received worldwide condemnation and extensive press coverage.
According to Wikipedia: In November 1914, after the German occupation of Brussels, Cavell began sheltering British soldiers and funneling them out of occupied Belgium to the neutral Holland. Wounded and derelict British and French soldiers and Belgians and French of military age were hidden from the Germans and provided with false papers by Prince Reginald de Croy at his château of Bellignie near Mons. From there, they were conducted by various guides to the houses of Cavell, Louis Séverin and others in Brussels, and furnished by them with money to reach the Dutch frontier and with guides obtained through Phillipe Baucq. This placed Cavell in violation of German military law.
She was arrested on 3 August 1915 and charged with harboring Allied soldiers. In her court-martial she was prosecuted for aiding British and French soldiers, in addition to young Belgian men, to cross the border and enter Britain. She admitted her guilt when she signed a statement the day before the trial, thus reaffirming the crime in the presence of all other prisoners and lawyers present in the court at the beginning of the trial. Cavell gave the German prosecution a much stronger case against her when she declared that the soldiers she had helped escape thanked her in writing when arriving safely in Britain. This admission proved hard to ignore because it not only confirmed that Cavell had helped the soldiers navigate the Dutch frontier, but it also established that she helped them escape to a country at war with Germany.
The night before her execution, she told the Reverend Stirling Gahan, the Anglican chaplain who had been allowed to see her and to give her Holy Communion, “Patriotism is not enough, I must have no hatred or bitterness towards anyone.” These words are inscribed on her statue in St Martin’s Place, near Trafalgar Square in London. Her final words to the German Lutheran prison chaplain, Paul Le Seur, were recorded as, “Ask Father Gahan to tell my loved ones later on that my soul, as I believe, is safe, and that I am glad to die for my country.”
She was shot by a German firing squad at Tir National shooting range in Schaerbeek, at 6:00 am on 12 October 1915.
Cavell is one of many figures in history who have left an indelible mark on the world.
She was sent to prison for the murder of her husband. From Wikipedia: “Her distaste for her husband apparently began when he insisted on hanging a picture of his late fiancée, Jessie Guishard, on the wall of their first home, and also named his boat after her. Guishard, whom Albert described to Ruth as “the finest woman I have ever met,” had been dead for 10 years.”
The Space Shuttle Challenger disaster occurred on January 28, 1986, when Space Shuttle Challenger (mission STS-51-L) broke apart 73 seconds into its flight, leading to the deaths of its seven crew members.
The spacecraft disintegrated over the Atlantic Ocean, off the coast of central Florida at 11:38 EST (16:38 UTC). Disintegration of the vehicle began after an O-ring seal in its right solid rocket booster (SRB) failed at liftoff. The O-ring failure caused a breach in the SRB joint it sealed, allowing pressurized hot gas from within the solid rocket motor to reach the outside and impinge upon the adjacent SRB attachment hardware and external fuel tank. This led to the separation of the right-hand SRBs aft attachment and the structural failure of the external tank. Aerodynamic forces broke up the orbiter.
The crew compartment and many other vehicle fragments were eventually recovered from the ocean floor after a lengthy search and recovery operation. The exact timing of the death of the crew is unknown; several crew members are known to have survived the initial breakup of the spacecraft. The shuttle had no escape system, and the impact of the crew compartment with the ocean surface was too violent to be survivable.
Oh! I have slipped the surly bonds of Earth
And danced the skies on laughter-silvered wings;
Sunward I’ve climbed, and joined the tumbling mirth of sun-split clouds, — and done a hundred things
You have not dreamed of — wheeled and soared and swung
High in the sunlit silence. Hov’ring there,
I’ve chased the shouting wind along, and flung
My eager craft through footless halls of air….
Up, up the long, delirious, burning blue
I’ve topped the wind-swept heights with easy grace.
Where never lark, or even eagle flew —
And, while with silent, lifting mind I’ve trod
The high untrespassed sanctity of space,
Put out my hand, and touched the face of God.
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.
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.
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.
The GOP is working on taking birth control and abortion rights away from women, because their religion tells them to. That’s not liberation. (If their religion says they shouldn’t take birth control, they shouldn’t take it. At that point they are exercising their rights. When they start trying to control others, they are taking away religious freedom…)
Many Republicans have gone on record to say their objective is to ban all birth control, including condoms, the pill and IUD’s, because they either prevent conception or prevent implantation of the fertilized egg. And this is ignoring the fact that, for the average women who does want to become pregnant, up to 20 fertilized eggs either abort naturally or fail to even implant for every child that gets successfully brought to term.
And it’s only myopic fundamentalists with an unnaturally and immaturely black-and-white view of things that would equate birth control (preventing a fertilized egg from implanting) with shooting a fully formed and normally born baby. The reproductive process, like so many things in this world, is a non-binary analog-like spectrum. There is no hard and clear boundary between a random collection of cells that cannot exist independently of woman’s body (like any tumor, wart or organ) and a fully developed individual that can exist outside the reproductive life support system. Rather, it is a gradual progression from a part of the woman’s own body to a separate individual, with many generally identifiable stages in between where the process can (and does, more often than not) fail.
All birth control does is add one more hurdle to the process in an early enough point in the process such that what fails is nearly always still a 100% natively-biological cast-off from the woman’s body. As such, just like removing a wart or excising a tumor, it’s the woman’s inalienable right to do this. To take away that right is no different that to impose forced sterilization on men.
Birth control freed females at last from the age-old tyranny of enforced, non-stop childbearing. But the Republicans have made their aim clear: to catapult women’s rights back by decades – and keep women enslaved as second-class citizens.