Draft:Southern Womens Liberaton
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The Southern Women’s Liberation(SWL) movement in the 1970s was a modest, and failed, attempt to recruit women in this specific region to advocate for their liberty. The mainstream Women’s Liberation movement(MWL) of the 1960s and 1970s relied on consciousness raising. The paradigm evokes membership through shared experience, to establish women’s negative self-concepts are the result of being a woman rather than self-inadequacy, with the ultimate goal of seeing themselves as agents of change and acting on that by “violating the reality structure” that governs sex appropriate behavior[1]. While women in the southern region primarily rejected the mainstream Women’s Liberation movement, five newsletters published by women across the region prove there was a, albeit small, effort made by southern women to identify with feminism. A rhetorical analysis of these newsletters revealed three rhetorical problems of SWL; persuading White women to reconsider womanhood, encourage them to act on behalf of the movement, and persuade Black women to identify with and act on behalf of women’s rights[2]. Despite the publications only lasting between 1 and 7 editions with five pages of mediocre content, these women’s efforts and causes for their failure deserve recognition and attention. The first step for women’s liberation, specifically in the 60s and 70s, is to understand women are not equal legally, economically, and socially. From that point, a woman can decide whether this inequality is just and women are inferior beings deserving of discrimination, or she can join the sisterhood and advocate for her liberty. The rhetorical analysis found the southern region’s distinct values of conservatism, religion, and legacy of the Southern Lady directly contradicted feminist definition of womanhood. The region’s rejection of Civil Rights and Anti-Vietnam war protest culture did nothing to encourage the women of the region to advocate for their own liberty. The dominant Protestant religion solidified a women’s proper place as a wife and mother. The mythology of the Southern Lady represents the honorable duty of being a dainty, demure, beautiful, caring, and devoted mothers and wives. For a southern woman to initiate her rejection of this definition of womanhood would be a betrayal of tradition, faith, and honor. The next problem SWL encountered was racial differences between Black and White women. The desire of liberated women was to be free of the demands of a husband and children and be treated fairly in society. Black women did not relate to these struggles because they would have loved to spend more time with their families and their mistreatment was the result of being Black not being a women. Their allegiance to Black men and Civil Rights was primary in their goal toward equality.
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References
[edit]- ^ Campbell, Karlyn (1973). "The Rhetoric of Women's Liberation: An Oxymoron". Quarterly Journal of Speech. 59 (1): 76–84. doi:10.1080/00335637309383155.
- ^ Stokes, Ashli (2005). "Constituting Southern Feminists: Women's Liberation Newsletters in the South". Southern Communication Journal. 70 (2): 91–108. doi:10.1080/10417940509373316.