You know the rules. Here’s the quote. This is from The Power of History by Kathie Sarachild, the leading essay from Feminist Revolution, an insightful, indispensable, and sometimes infuriating anthology published in 1975 by the Redstockings; the essay is, among other things, a kind of memo on where the anthology as a whole is coming from and why the Redstockings thought it was so important to put it together:

The grass-roots appeal of feminism has been reflected in the composition of liberal feminist organizations like NOW as well as in the mass response to the radical ideas and agitation.

Yet the radical, feminist women faced opposition all the way, with constant advice from all sides that everything they were doing would have the opposite effect: that it would raise antagonism and bitterness, tat it was unrealistic and would get nowhere, that it wasn’t speaking to where women were at.

What lay behind the successful plans and strategies of the women’s liberation activists, what kindled the wonderful explosion, was simply their commitment to a radical understanding and approach to feminism, to discovering the common issues facing women and addressing them directly at their deepest level. They were not playing political games, trying to figure out whether women or men were ready for this or that, whether this or that would be understood or be popular.

This was going to be a movement in our own self-interest, as we said. This was going to be a fight for ourselves, for our own immediate lives, as well as for our dreams — a movement growing from our own experience, addressing the problems we ourselves had encountered. But a fundamental part of this effort to better understand our own situation was the radical understanding that the conditions in our own lives we wanted to change were essentially the common situation for women. This understanding of ourselves was going to be essential to the common fight because it was what put a person in touch with the common fight, connected a person directly to the common fight. We wanted to change the world out of our own self-interest, and because we had such a strong sense of this being in our interest, we felt sure we could convey this sense to all who shared the same interests.

With all our talk about self-interest, it was, of course, all along common interest that we were talking about, the common interest of women.

The intensity of our belief that our own personal interest arose out of the common situation was what made usknow that there would be no conflict between standing up for our own impulses and desires and analysis growing out of our own situation, and launching a mass movement. All the politicking, the guessing at the popularity of this or that, the feasibility of this or that with one group or another, would build nothing, really. It would fail to turn women on and maybe even turn them off. We knew this because we acknowledged our own most honest reaction.

The radical, feminist interest in developing and disseminating theory–in raising and spreading consciousness–was scorned, even attacked, by the liberal feminists and non-feminist left alike, who were always calling for action and for whom no amount of action we engaged in was ever even acknowledged. They were always posing it as analysis versus action, and priding themselves in being the activists, or the politicos, or the steady, on-going workers who accomplished tangible, concrete gains in the community, in the nation, for themselves, or what not. They always implied that the radical, theory people (as they would sometimes complain about us) didn’t take any action, didn’t produce any actual changes in the everyday lives of women.

Don’t agonize, organize was a favorite one liner. Of course, when stated as Don’t analyze, organize a lot of the punch goes out of it.

Oddly enough, there was also the totally contradictory charge, usually from the left, that the women’s liberation movement needed some theory, hadn’t produced any theory. Just as the actions of the radical feminists were not seen as actions–they were too petty, too sporadic, or what not–their analysis was not seen as analysis or theory.

What we were trying to do was to advance and develop both theory and action, and to unite them, putting theory into action and action into theory. It was this commitment to unity of the two, of course, which made us radicals, and which made us such a threat to liberals, right and left, who had a hard enough time recognizing and supporting feminism in either the realm of theory or action–and who apparently went blank or haywire when confronted with the combination.

Whatever we were doing just never seemed to fall within the range of the liberal left’s vision. But in the beginning it did fall within the range of the TV cameras and newspapers.

In fact, it was the public actions of the radicals, the consciousness-raising section of the movement, that put the WLM on the map. This was true of virtually every category of action you could name–from confrontation, consciousness-raising actions like the picketing and disruption of the Miss America Contest to developing techniques for mass organizing to producing journals, newspapers and books which were widely disseminated.

But the radical theory and strategy was not only the source of widespread mobilization, was not only what sparked the interest of the masses of women, it was also what produced the most in the way of concrete results, the most changes in women’s lives. This is another lesson of the past decade whose truth comes clear with access to an authentic history of the movement. The greatest achievements of the women’s liberation movement so far, those that have reached the masses of women as a whole–greater freedom in the area of birth control and abortion, greater freedom from oppressive dress codes, and the spread of feminist theory and consciousness–were all the arenas the radicals first addressed and in which they led.

It was in New York State, the area in which radical feminist analysis, action and organizing ideas were strongest and most advanced, that the first concrete breakthrough of the women’s liberation movement in the U.S. was achieved–the abortion law reform which for a few years turned New York State into the abortion mill of the nation and upon which the U. S. Supreme Court modeled its guidelines a few years later. It was the radical strategies of 1) opposition to reform and demand for repeal, led by Lucinda Cisler 2) mass consciousness-raising on abortion with women testifying to their criminal acts in public and in court 3) the development of the feminist self-help clinic ideas and their promotion of simpler, new abortion techniques that led to the nationwide reform in five years time.

The area of employment, on the other hand, is one in which the liberal feminist groups have concentrated and so far have led, and in which there has been as yet very little progress–for most women anyway. (See New Ways of Keeping Women Out of Paid Labor in this book.)

Knowing these things provides information, support and strength for a continuing radical approach and further radical action. But virtually none of it is known.

As soon as the movement began and proved successful, a process set in of wresting control from the women who had started out. And as certain approaches in the movement proved to be popular and successful with other women, the process began of confusing who and what had produced those successful approaches, what thinking, what inds of people, and specifically which people. There was an assault on the history of the movement–to take it over, to lasso it for one’s private ends, to slow it down, to stop it.

Many of the simplest and most powerful elements of the movement’s history I listed earlier have disappeared from sight or the connections between them have been severed. Instead, an array of secondary versions, interpretations and revisions have effaced and replaced the original record.

There are now amazingly different stories of these events, with very different beginnings and very different conclusions. One version doesn’t even have women starting the movement but history and changing times starting it instead. If history or changing times isn’t behind the changes then technology is, or the economy.

The rise of the feminist movement reflected a certain historic context, but this context had to be unlocked by analysis in order to be opened up for attack and work.

The knowledge of who started the movement contains important political lessons for women as does the knowledge of what brought women their gains. That women started the movement and gave it its strength and momentum suggests that it was necessary for women to start the movement, that men would not start the movement, that men don’t lead women to their freedom. Women must rely on themselves for that–not because they should but because they have to.

–Kathie Sarachild, The Power of History, from Feminist Revolution: An Abridged Edition with Additional Writings (1975/1979), pp. 18–21.

Further reading:

• GT 2006-01-22: Roe v. Wade Day #33
• GT 2004-10-29: These Old Stories
• GT 2004-03-03: She Said, She Said: the misinterpretation of Susan Brownmiller on anatomy and rape
• GT 2004-01-22: Happy Roe v. Wade Day!

This happened 95 years ago today, on 25 March 1911.

Near closing time on Saturday afternoon, March 25, 1911, a fire broke out on the top floors of the Asch Building in the Triangle Waist Company. Within minutes, the quiet spring afternoon erupted into madness, a terrifying moment in time, disrupting forever the lives of young workers. By the time the fire was over, 146 of the 500 employees had died. The survivors were left to live and relive those agonizing moments. …

— UNITE! and Cornell School of Industrial and Labor Relations : The Story of the Trangle Factory Fire, Part 3

At 4:40 o’clock, nearly five hours after the employes in the rest of the building had gone home, the fire broke out. The one little fire escape in the interior was resorted to by any of the doomed victims. Some of them escaped by running down the stairs, but in a moment or two this avenue was cut off by flame. The girls rushed to the windows and looked down at Greene Street, 100 feet below them. Then one poor, little creature jumped. There was a plate glass protection over part of the sidewalk, but she crashed through it, wrecking it and breaking her body into a thousand pieces.

Then they all began to drop. The crowd yelled Don’t jump! but it was jump or be burned the proof of which is found in the fact that fifty burned bodies were taken from the ninth floor alone.

… Messrs. Harris and Blanck were in the building, but the escaped. They carried with the Mr. Blanck’s children and a governess, and they fled over the roofs. Their employes did not know the way, because they had been in the habit of using the two freight elevators, and one of these elevators was not in service when the fire broke out.

— New York Times (26 March 1911): 141 Men and Girls Die in Waist Factory Fire; Trapped High Up in Washington Place Building; Street Strewn with Bodies; Piles of Dead Inside

Survivors recounted the horrors they had to endure, and passers-by and reporters also told stories of pain and terror they had witnessed. The images of death were seared deeply in their mind’s eyes.

Many of the Triangle factory workers were women, some as young as 15 years old. They were, for the most part, recent Italian and European Jewish immigrants who had come to the United States with their families to seek a better life. Instead, they faced lives of grinding poverty and horrifying working conditions. As recent immigrants struggling with a new language and culture, the working poor were ready victims for the factory owners. For these workers, speaking out could end with the loss of desperately needed jobs, a prospect that forced them to endure personal indignities and severe exploitation. Some turned to labor unions to speak for them; many more struggled alone. The Triangle Factory was a non-union shop, although some of its workers had joined the International Ladies’ Garment Workers’ Union.

New York City, with its tenements and loft factories, had witnessed a growing concern for issues of health and safety in the early years of the 20th century. Groups such as the International Ladies’ Garment Workers’ Union (ILGWU) and the Womens’ Trade Union League (WTUL) fought for better working conditions and protective legislation. The Triangle Fire tragically illustrated that fire inspections and precautions were woefully inadequate at the time. Workers recounted their helpless efforts to open the ninth floor doors to the Washington Place stairs. They and many others afterwards believed they were deliberately locked– owners had frequently locked the exit doors in the past, claiming that workers stole materials. For all practical purposes, the ninth floor fire escape in the Asch Building led nowhere, certainly not to safety, and it bent under the weight of the factory workers trying to escape the inferno. Others waited at the windows for the rescue workers only to discover that the firefighters’ ladders were several stories too short and the water from the hoses could not reach the top floors. Many chose to jump to their deaths rather than to burn alive.

— UNITE! and Cornell School of Industrial and Labor Relations: The Story of the Trangle Factory Fire, Part 3

But the truth is that they had already been forgotten, all of them, until that terrible day 95 years ago. They were treated as the living dead: their lives, their dignity, and their precious humanity all forgotten by bosses who lived off their work while imprisoning them and leaving them to burn. By a predatory State that defended the bosses’ Law and the bosses’ Order by mercilessly attacking every attempt to challenge and resist. By the self-proclaimed progressives, by the comfortable and philanthropic, the good citizens who reacted with a shrug of killing indifference until it was far, far too late.

Our duty is to remember, or more precisely, not to forget them anymore. Never to forget them. Never again. Neither them, nor any of our other fellow workers.

I would be a traitor to these poor burned bodies if I came here to talk good fellowship. We have tried you good people of the public and we have found you wanting. …This is not the first time girls have been burned alive in the city. Every week I must learn of the untimely death of one of my sister workers. Every year thousands of us are maimed. The life of men and women is so cheap and property is so sacred. There are so many of us for one job it matters little if 146 of us are burned to death.

We have tried you citizens; we are trying you now, and you have a couple of dollars for the sorrowing mothers, brothers and sisters by way of a charity gift. But every time the workers come out in the only way they know to protest against conditions which are unbearable the strong hand of the law is allowed to press down heavily upon us.

Public officials have only words of warning to us–warning that we must be intensely peaceable, and they have the workhouse just back of all their warnings. The strong hand of the law beats us back, when we rise, into the conditions that make life unbearable.

I can’t talk fellowship to you who are gathered here. Too much blood has been spilled. I know from my experience it is up to the working people to save themselves. The only way they can save themselves is by a strong working-class movement.

— Rose Schneiderman, speaking at a memorial meeting held in the Metropolitan Opera House on April 2, 1911. Reprinted in The Survey, 8 April 1911.

Further reading:

• GT 2001-08-22: The Labor Movement and Women’s Organizing
• Elayne Riggs (2006-03-25): 95 years ago today
• UNITE! and Cornell School of Industrial and Labor Relations: Trangle Factory Fire online exhibit

This week around the web…

• Pam Spaulding @ Pandagon (2006-01-31): A Towering Figure is Gone remembers the life and legacy of Coretta Scott King:

  This loss is so great because Mrs. King was an advocate for civil rights who believed that phrase was inclusive — those of us in the LGBT family knew that she was on our side. While other figures in the civil rights movement, including Coretta's daughter Bernice, have chosen exclusion, demonization, and marginalization of gays and lesbians, Coretta Scott King stood regally and spoke eloquently about why discrimination of any kind is wrong.

• Lynn Harris @ Broadsheet (2006-01-31): Ice cheerleader boos Rangers highlights a couple of recent stories about sexual harassment against women at Madison Square Garden, from the bottom to the top of the corporate ladder.

  From today’s New York Daily News: Madison Square Garden is a den of sexual harassment, according to the former Rangers City Skater who is suing the World’s Most Famous Arena, and heaven help the woman who complains about it.

  Courtney Prince, once the captain of the Rangers’ on-ice cheerleaders, sued the Garden for sexual harassment in 2004, claiming, among other things, that management basically pimped the skaters out to VIP guests. (Read the story for the rest of the gories.)

  The other woman who may need heaven’s help is Anucha Browne Sanders, who earlier this week filed a lawsuit accusing Knicks president Isiah Thomas of sexual harassment.

  This is a company that doesn’t have respect for women, Prince told the News. Anucha Browne Sanders is at the top of the organization and I’m a lowly cheerleader at the the bottom. I have to believe there’s something going on in the middle, too. I now see how polluted it is.

  MSG refused a settlement deal in 2004, committing to fight the charges in court.

  Prince says that in the meantime, she’s been the target of threats and attempts to defame her character. Regardless, she says, her perspective on sexual harassment has done a 180. I went into this being anti-feminist and I used to judge women who claim sexual harassment the same way I’m sure people are judging me, says Prince. But it’s been worth it.

  Be sure to follow the links, but only if you’re ready to be mad at men in suits for the next few hours (madder than you already were, I mean). It’s an ugly, ugly business.

• Kevin Carson @ Mutualist Blog (2006-01-26): Another Free-for-All: Libertarian Class Analysis, Organized Labor, Etc. rounds up, fleshes out, and adds to debate over socioeconomic class, the legitimacy of strikes and other union tactics, and the promise of old school Wobbly tactics such as the use of direct action on the job and the minority union to effect change without collective bargaining (and without the need for an NLRB permission slip, either). He also has some kind words for some comments of mine, here and in various comments sections.

  One of the most important effects of Wagner was to channel union activity into 1) state-certified majority unionism, 2) a contract regime relying heavily on the state and the union bureaucracies for enforcement against wildcat strikes and direct action on the job, and 3) reliance on conventional strikes rather than on forms of direct action more difficult to detect or punish. In short, Wagner channelled organized labor into the kinds of activity most vulnerable to employer monitoring and countermeasures. What’s more, Wagner got the federal government’s foot in the door for subsequent labor legislation like Taft-Hartley, which prohibited the secondary strikes that were so successful in the 1930s.

• fafblog! (2006-01-25): Q & A: Our Omnipotent President offers a guide for the perplexed.

  Q. Can the president spy on Americans without a warrant?
  A. The president has to spy on Americans without a warrant! We’re at war, and the president’s gotta defend America, and he’s not gonna wait for a permission slip from a judge or a senator or America to do it!

  …

  Q. Things sure have changed since the innocent days of mutually assured destruction! But is it legal for the president to ignore the law?
  A. Maybe not according to plain ol stupid ol regular law, but we’re at war! You don’t go to war with regular laws, which are made outta red tape and bureaucracy and Neville Chamberlain. You go to war with great big strapping War Laws made outta tanks and cold hard steel and the American Fightin Man and WAR, KABOOOOOOM!

• Twisty @ I Blame the Patriarchy (2006-02-01): My Jarring Experience has the displeasure of waking up to the second worst part of a film classic. Several commenters independently point out that part of the reason that the worst part of My Fair Lady is so appalling is because that’s not the way it was written to begin with, and that Shaw himself observed that only an idiot whose sensibility has been ruined by romantic comedy would expect things to turn out as, well, the Hollywood writers made it turn out.

• And, in the comments to No Treason (2006-01-31): Dear Karen (No, Not That One), I discuss a personal pet peeve: using the word suicide bombing as if it named a moral rather than a tactical category of attack.

  “I don’t think it justifies suicide bombings however.”

  There’s nothing about suicide bombings that makes them essentially or even presumptively unjustifiable. The problem isn’t the method of delivery but rather the use of the method to attack civilians. (Would it be better if Hamas bombed innocent people from planes?)

  Guerrilla tactics, even tactics as terrifyingly dangerous as body-bombing, aren’t the problem. The use of guerrilla warfare to attack innocent civilians is.

Today is the 33rd anniversary of the Supreme Court’s decision in Roe v. Wade, which took the boots of the State from off the necks of millions of women across the United States. There’s a lot not to like about the specifics of the reasoning, and it’s sometimes frustrating that Roe is the ruling that we’ve got to celebrate, or at least defend. But January 22 is a jubilee day, the capstone victory of a remarkable, explosive struggle — which took place over the course of just under 4 years, from the decisive beginning of the pro-choice movement among radical feminists in early 1969, to the decision in January 1973. (There was a small, barely effectual abortion law reform movement before 1969; but February and March 1969 marked the beginning of the abortion law repeal movement, and also the beginning of the pro-choice argument — that is, early 1969 is when the argument shifted from feeling sorry for the poor girl in dire circumstances, to women demanding that they had a right to the determine how their own bodies will or will not be used.

Like most anniversaries, this one is partly about remembering and honoring. Today there are three things that I want you to remember, or to learn.

First, you should know all about two months that made all the difference. This is from Susan Brownmiller’s In Our Time: Memoir of a Revolution:

February 1969 was an important month in the abortion struggle. Larry Lader, a biographer of Margaret Sanger, summoned a handful of professionals in law and medicine to the Drake Hotel in Chicago for the organizing conference of NARAL, the National Association for Repeal of Abortion Laws. (NARAL became the National Abortion Rights Action League in 1974.) The conferees targeted specific states where they believed the repressive codes could be knocked down. New York, with its liberal constituency, was a top priority. Bills ranging from modest reforms (in cases of rape and incest) to outright repeal of all criminal penalties were already in the legislative hopper.

Betty Friedan, one of the main speakers at the Chicago NARAL meeting, reflected the changing political climate. At NOW’s founding convention in 1966, she had bowed to a clique that insisted that abortion rights were too divisive, too sexual, and too controversial for the fledgling organization, but since then a groundswell of younger members had stiffened her spine. NOW was being inundated by kids, one member observed. The kids from New York, Michigan, Ohio, Texas, and elsewhere pushed through an abortion plank at NOW’s 1967 convention.

And the kids were forging ahead with their own tactics. On the same wintry day in mid-February when NARAL’s founders were traveling to Chicago for their first conference six state legislators held a public hearing in Manhattan on some proposed liberalizing amendments to the New York law. Typical of the times, the six legislators were men, and the spekaers invited to present expert testimony were fourteen men and a Catholic nun.

On the morning of the February 13 hearing, a dozen infiltrators camouflaged in dresses and stockings entered the hearing room and spaced themselves around the chamber. Some called themselves Redstockings, and some, like Joyce Ravitz, wre free-floating radicals who were practiced hands at political disruptions. Ravitz, in fact, had been on her way to another demonstration when she’d run into the Redstockings women, who convinced her to join them.

As a retired judge opined that abortion might be countenanced as a remedy after a woman had fulfilled her biological service to the community by bearing four children, Kathie Amatniek leaped to her feet and shouted, Let’s hear from the real experts–women! Taking her cue, Joyce Ravitz began to declaim an impassioned oration. Ellen Willis jumped in. More women rose to their feet.

Men don’t get pregnant, men don’t bear children. Men just make laws, a demonstrator bellowed.

Why are you refusing to admit we exist? cried another.

Girls, girls, you’ve made your point. Sit down. I’m on your side, a legislator urged, raising the temperature a notch higher.

Don’t call us girls, came the unified response. We are women!

The hearing dissolved in confusion. When the chairman attempted to reconvene it behind closed doors, the women sat down in the corridor, refusing to budge.

Stories appeared the next day in the Times (Women Break Up Abortion Hearing), the New York Post (Abortion Law Protesters Disrupt Panel), and the Daily News. Ellen Willis slipped out of her activist guise to do a report for Talk of the Town in The New Yorker. Nanette Rainone filed for WBAI radio and the Pacfica network. Barely a month old, Redstockings, with an assist from the radical floaters, had successfully dramatized the need for woman as expert in the abortion debate.

Five weeks later, on March 21, 1969, Redstockings staged a public speak-out, Abortion: Tell It Like It Is, at the Washington Square Methodist Church, a hub of antiwar activism in Greenwich Village. For some Women’s Liberation founders, the speak-out was the movement’s finest hour. Astounding, is the way Irene Peslikis puts it. It showed the power of consciousness-raising, how theory comes from deep inside a person’s life, and how it leads directly to action.

Peslikis had organized the panel and coached the women who were willing to speak. The idea, she says, was to get examples of different kinds of experiences–women who’d had the babies that were taken away, women who went to the hospital for a therapeutic abortion, women who’d gone the illegal route, the different kinds of illegal routes.

Three hundred women and a few men filled the church that evening as Helen Kritzler, Barbara Kaminsky, Rosalyn Baxandall, Anne Forer, and a few other brave souls passed a small microphone back and forth. Baxandall broke the ice with a touch of humor. I thought I was sophisticated, she joked into the mike. My boyfriend told me if he came a second time, the sperm would wash away, and I believed him.

Another woman recounted, So there I was in West New York, New Jersey, and the doctor had these crucifixes and holy pictures on the wall, and all he wanted was nine hundred dollars. I took out a vacation loan and I’m still paying it off.

Judy Gabree hurtled forward. I went to eleven hospitals searching for a therapeutic abortion. At the tenth, they offered me a deal. They’d do it if I agreed to get sterilized. I was twenty years old. I had to pretend I was crazy and suicidal, but having the abortion was the sanest thing I’d done.

More women added their personal testimony. I was one of those who kept quiet. Irene Peslikis had asked me to be one of the speakers, but I chose an easier path and played Village Voice reporter. My front-page story, Everywoman’s Abortions: The Oppressor Is Man, was the only substantive coverage the landmark speak-out received. Some retyped it in Chicago for the Voice of the Women’s Liberation Movement newsletter, which carried the news to activists around the country.

Another journalist, in aviator glasses and a miniskirt, was taking notes in the church that evening. She hovered near Jane Everhart, a NOW member, and whispered What’s going on?

Everhart whispered back, Sit down and listen!

Gloria Steinem was a friend of Women’s Liberation in 1969, but she had not yet thrown in her lot with the movement. Her plate was already overflowing with causes. Gloria spoke out against the war in Vietnam on late-night talk shows, raised money for liberal Democrats and Cesar Chavez’s farmworkers, and wrote earnest pieces on all of her issues for the popular magazines. Genetically endowed with the rangy limbs and sculpted features of a fashion model, Steinem glided through the rarefied world of radical chic expertly building her political connections. Beneath the exterior of the celebrity journalist was a woman who yearned to save the world.

Steinem received a shock of recognition when a Redstocking quipped, I bet every woman here has had an abortion. Hers had been done by a Harley Street practitioner in London during the late fifties after she’d graduated from Smith. Later she would say that the speak-out was her feminist revelation, the moment that redirected her public path. That night, however, she was working on a tight deadline. She threw together a hasty paragraph for the political diary she wrote for New York magazine. Nobody wants to reform the abortion laws, she explained in print. They want to repeal them. Completely.

The Redstockings abortion speak-out was an emblematic event for Women’s Liberation. Speak-outs based on the New York women’s model were organized in other cities within the year, and subsequent campaigns to change public opinion in the following decade would utilize first-person testimony in a full range of issues from rape and battery to child abuse and sexual harassment. The importance of personal testimony in a public setting, which overthrew the received wisdom of the experts, cannot be overestimated. It was an original technique and a powerful ideological tool. Ultimately, of course, first-person discourse on a dizzying variety of intimate subjects would become a gimmicky staple of the afternoon television talk shows, where the confessional style was utilized for its voyeuristic shock value. Back then, personal testimony was a political act of great courage.

–Susan Brownmiller, In Our Time: Memoir of a Revolution, pp. 106–109

Second, you should know why they were out there, putting themselves on the line for this, and why doing that had such a remarkable impact in so short of a time. I think we can find some of the reasons in Lucinda Cisler’s wonderful, hauntingly prescient Abortion law repeal (sort of): a warning to women (1969).

… The most important thing feminists have done and have to keep doing is to insist that the basic reason for repealing the laws and making abortions available is justice: women’s right to abortion.

… Until just a couple of years ago the abortion movement was a tiny handful of good people who were still having to concentrate just on getting the taboo lifted from public discussions of the topic. They dared not even think about any proposals for legal change beyond reform (in which abortion is grudgingly parceled out by hospital committee fiat to the few women who can prove they’ve been raped, or who are crazy, or are in danger of bearing a defective baby). They spent a lot of time debating with priests about When Life Begins, and Which Abortions Are Justified. They were mostly doctors, lawyers, social workers, clergymen, professors, writers, and a few were just plain women—usually not particularly feminist.

Part of the reason the reform movement was very small was that it appealed mostly to altruism and very little to people’s self-interest: the circumstances covered by reform are tragic but they affect very few women’s lives, whereas repeal is compelling because most women know the fear of unwanted pregnancy and in fact get abortions for that reason.

… These people do deserve a lot of credit for their lonely and dogged insistence on raising the issue when everybody else wanted to pretend it didn’t exist. But because they invested so much energy earlier in working for reform (and got it in ten states), they have an important stake in believing that their position is the realistic one—that one must accept the small, so-called steps in the right direction that can be wrested from reluctant politicians, that it isn’t quite dignified to demonstrate or shout what you want, that raising the women’s rights issue will alienate politicians, and so on.

Because of course, it is the women’s movement whose demand for repeal—rather than reform—of the abortion laws has spurred the general acceleration in the abortion movement and its influence. Unfortunately, and ironically, the very rapidity of the change for which we are responsible is threatening to bring us to the point where we are offered something so close to what we want that our demands for radical change may never be achieved.

–Lucinda Cisler, Abortion law repeal (sort of): a warning to women, ¶Â¶ 2–10

Cisler goes on to review four different restrictions or limitations on abortion-law repeal that she thinks could make for just this sort of roadblock. One of the best sections in the essay is her discussion a restriction with which we are all too familiar in the post-Roe world:

3: Abortions may not be performed beyond a certain time in pregnancy, unless the woman’s life is at stake. Significantly enough, the magic time limit varies from bill to bill, from court decision to court decision, but this kind of restriction essentially says two things to women: (a) at a certain stage, your body suddenly belongs to the state and it can force you to have a child, whatever your own reasons for wanting an abortion late in pregnancy; (b) because late abortion entails more risk to you than early abortion, the state must protect you even if your considered decision is that you want to run that risk and your doctor is willing to help you. This restriction insults women in the same way the present preservation-of-life laws do: it assumes that we must be in a state of tutelage and cannot assume responsibility for our own acts. Even many women’s liberation writers are guilty of repeating the paternalistic explanation given to excuse the original passage of U.S. laws against abortion: in the nineteenth century abortion was more dangerous than childbirth, and women had to be protected against it. Was it somehow less dangerous in the eighteenth century? Were other kinds of surgery safe then? And, most important, weren’t women wanting and getting abortions, even though they knew how much they were risking? Protection has often turned out to be but another means of control over the protected; labor law offers many examples. When childbirth becomes as safe as it should be, perhaps it will be safer than abortion: will we put back our abortion laws, to protect women?

… There are many reasons why a woman might seek a late abortion, and she should be able to find one legally if she wants it. She may suddenly discover that she had German measles in early pregnancy and that her fetus is deformed; she may have had a sudden mental breakdown; or some calamity may have changed the circumstances of her life: whatever her reasons, she belongs to herself and not to the state.

–Lucinda Cisler, Abortion law repeal (sort of): a warning to women, ¶Â¶ 19, 21

Third, you should know what the women of Jane did in Chicago to help make their sisters’ ownership of their own bodies a reality, without the blessing of the male experts and in defiance of the male State. Here’s Brownmiller, again:

Radical women in Chicago poured their energy into Jane, an abortion referral service initiated by Heather Booth, who had been a one-woman grapevine for her college classmates. In 1971, after Booth’s departure, some of the women took matters into their own hands and secretly began to perform the abortions themselves. Safe, compassionate terminations for a modest fee became their high calling–a model, as they saw it, for women’s empowerment after the revolution.

Leaflets appeared in the Hyde Park neighborhood of the University of Chicago bearing a simple message: Pregnant? Don’t want to be? Call Jane at 643-3844. The number rang at the home of one of the activists who volunteered to be Jane. As word spread and the volume of calls increased, the service acquired its own phone line and an answering machine, a cumbersome reel-to-reel device that was one of the first on the market. Volunteers, known inside the service as call-back Janes, visited the abortion seekers to elicit crucial medical details (most important was lmp, the number of weeks since the last menstrual period), then another level of volunteers scheduled an appointment with one of the abortionists on the group’s list.

At first the service relied on Mike in Cicero, who was fast, efficient, and willing to lower his price to five hundred dollars as the volume increased. Mike gradually let down his guard with Jody Parsons, his principal Jane contact, an artisan who sold her beaded jewelry and ceramics at street fairs and was a survivor of Hodgkin’s disease. The clandestine abortionist and the hippy artisan struck up a bond. When Mike confessed that he was not in fact a real doctor but merely a trained technician, she cajoled him into teaching her his skills. Jody’s rapid success in learning to maneuver the dilating clamps, curettes, and forceps demystified the forbidden procedures for another half dozen women in Jane. If he can do it, then we can do it became their motto.

Madeline Schwenk, a banker’s daughter who had married at twenty, six months pregnant with no clue whatsoever about how to get an abortion, moved from counseling to vacuum aspiration after Harvey Karman, the controversial director of a California clinic, came to Chicago to demonstrate his technique. Madeline was one of the few women in Jane who was active in NOW, and who stayed affiliated with the Chicago chapter during the year she wielded her cannula and curette for the service. I’d get up in the morning, make breakfast for my three kids, go off to do the abortions, then go home to make dinner, she reminisces. Pretty ourageous behavior when you think about it. But exciting.

Jane’s abortion practitioners and their assistants were able to handle a total of thirty cases a day at affordable fees–under one hundred dollars. A doctor and a pharmacist among the women’s contacts kept them supplied with antibiotics.

Fear of police surveillance in radical circles had its match among clandestine abortionists who relied on a complicated rigamarole of blindfolds and middlemen. Jane straddled both worlds. Abortion seekers gathered every Wednesday, Thursday, and Friday at a front apartment, usually the home of a Jane member or friend, and were escorted by Jane drivers to the Place, a rented apartment where the abortions were performed. The fronts and the Place changed on a regular basis. New volunteers, brought into the group by counselors and drivers, went through a probation period before they were told that women in Jane were doing the abortions. The news did not sit well with everyone. Turnover was high, from fear and from burnout, although the service usually maintained its regular complement of thirty members.

Jane lost most of its middle-class clientele after the New York law [repealing the state’s abortion ban] went into effect. Increasingly it began to service South Side women, poor and black, who did not have the money to travel out of state, and whose health problems, from high blood pressure to obesity, were daunting. Pressure on the providers intensified. Audaciously they added second-trimester abortionsby induced miscarriage to their skills.

On May 3, 1972, near the conclusion of a busy work day in an eleventh-floor apartment on South Shore Drive overlooking Lake Michigan, Jane got busted. Seven women, including Madeline Schwenk, were arrested and bailed out the following day. The Chicago Daily News blared Women Seized in Cut-Rate Clinic in a front-page banner. The Tribune buried Lib Groups Linked to Abortions on an inside page. Six weeks later the service was back in buinsess. Wisely, the women facing criminal charges selected a defense attorney who was clued in to and optimistic about the national picture. She advised them to hang tight–some interesting developments were taking place in Washington that could help their case. (After the January 1973 Roe decision, all outstanding charges against the seven were dropped.)

The activists of Jane believe they performed more than ten thousand abortions. It’s a ballpark figure based on the number of procedures they remember doing in a given week. For security reasons they did not keep records.

–Susan Brownmiller, In Our Time: Memoir of a Revolution, pp. 123–125

It’s important to remember that, although the occasion for celebrating January 22 is a Supreme Court decision, the repeal of abortion laws wasn’t a gift handed down out of benevolence by a gang of old men in robes. It was struggled for, and won, by women in our own times. Women who stood up for themselves, who challenged the authority of self-appointed male experts and law-makers, who spoke truth to power. Radical women who took things into their own hands and helped their sisters, in defiance of the law, because they knew that they had a right to do it. Radical feminists who built a movement for their own freedom over a matter of months and decisively changed the world in less than five years. It’s not just that we owe Kathie Sarachild, Joyce Ravitz, Ellen Willis, Lucinda Cisler, Heather Booth, Jody Parsons, Madeline Schwenk, and so many others our praise. They do deserve our cheers, but they also deserve our study and our emulation. They did amazing things, and we — feminists, leftists, anti-statists — owe it not only to them, but to ourselves, to honor them by trying to learn from their example.

Today

The other thing that anniversaries are good for is to renew commitments and lead us forward. What’s going on today, and what can we do?

(These are links I caught throughout the day of January 22. Most of them came from Feminist Blogs or from NARAL’s Blog for Choice Day round-up.)

• GT 2004-01-22: Happy birthday to Roe!, GT 2004-03-08: April March, GT 2004-06-24: Pro-choice on Everything, Part I, GT 2004-11-18: Culture of Life, GT 2005-01-26: Let the hand-wringing begin, GT 2005-03-10: Don’t they know abortion is illegal in this country?, and GT 2005-11-03: Goodbye to All That. Again. cover most of what I might want to say today.

• Jaclyn, PopPolitics (2006-01-22): Say It With Me: Forced Pregnancy reminds us that abortion rights are part of a Freedom Movement. It’s half past time to take the gloves off, kids. The wingnuts did a long time ago. They both call us murderers and murder us with alarming alacrity. So let’s call their political aims for what they are: an assault on freedom, through the power of the State, in favor of forced pregnancy. (N.B.: See also GT 2004-06-24: Pro-choice on Everything, Part I and GT 2004-11-18: Culture of Life.)

• Cleis, Sappho’s Breathing (2006-01-22): Blogging for choice (and thereby blogging for life) stares down the hand-wringers: For many women, abortion is a difficult choice. For many women, it’s not. There is no moral value to the ease or difficulty with which a woman makes the decision. Amen. And: I want to change the discourse around abortion. As with so many issues, the Right has established the terms of the debate — nay, they have established the debate. There should be no debate about a woman’s right to choose to terminate a pregnancy. Without the basic right to bodily integrity, we are not free. It’s that simple. (Which reminds me of nothing so much as the thundering cadence of Andrea Dworkin’s voice: And if you want to continue to believe that this is a matter for debate, I want to tell how many women will die during the course of the debate.)

• media girl (2006-01-22): On religious fundamentalism and their culture of death, looks at the hard Right’s so-called Culture of Life in its natural environment.

• Jessica, feministing (2006-01-22): A look back on choice, including, among other things, awards for the hotly-contested Wackiest Anti-Choice Legislation and Strangest Anti-Choice Move categories.

• D.E.D. Space (2006-01-22): Today, the 33rd anniversary of Roe v. Wade, is as good a time as any to stop saying Roe v. Wade will never be overturned.: If you are a young woman and are reading this, consider it a big splash of cold water in your face. There are numerous (too many to count, actually) reasons why thousands of us have done everything in our power to get people to see the danger the entire country has been placed in by the Bush administration’s deception, Constitution-bashing, environment-destroying, and support of the wealthy at the expense of everyone else. But if that means nothing to you, maybe this will: the Bush administration and all who sail with them do not want you to exercise control over your own bodies. Find an older woman and ask her what it was like when women and girls had to travel hundreds of miles to get an abortion, or when abortions were done by people with little skill, resulting in infection, sterility, and even death. Ask her what it was like when the wealthy got abortions, but everyone else got maimed, or had no procedure done at all. Ask her what it was like when men decided that pregnancy was irreversible, even if those same men and their sons and brothers failed to take responsibility for birth control.

• Pseudo-Adrienne’s Liberal Feminist Bias (2006-01-22): Blogging For Choice and in Celebration of Roe reviews the threats to abortion rights today and celebrates three heroes — Dr. Mildred Hanson, Dr. Jane Hodgson, and Rev. Howard Moody — who helped women through the abortion underground before Roe, and are speaking out (on behalf of Planned Parenthood) because they know why we can never go back.

• Elayne Riggs (2006-01-22): A little bit pregnant: Today is Blog for Choice Day, and I’m going to blog as someone without a choice. . . . Regardless, the fact that fate has denied me a childbearing choice does sadden me when I think about it, so I get livid when I see people wanting to legislate other women’s lives and bodies — our bodies! — by denying them choices as well. Everyone has a different circumstance that leads her life path into a women’s clinic; how can you presume to know each one? You can’t; they’re private, they’re none of your business unless you know the women personally (and even then it’s not your body so it’s not your decision to make), and you’ve no moral standing on which to pass judgment.

• Put on Your Big Girl Panties and Deal With It (2006-01-22): A Revelation …: Where I work, we see women every day who live in situations ranging from unfortunate and disadvantaged to truly desperate and terrible. Some of these women have been sexually and/or physically abused, sometimes repeatedly throughout their lives, often by the individuals they should have been able to trust most. Some of them are inescapably poor with no education, no job and no prospects. Some of them abuse drugs and/or alcohol. Some of them are young, still in school and still children themselves. They have upset and disappointed their families who then abandoned them just as the father of the child has abandoned them, leaving them to face pregnancy and motherhood virtually all alone. Many of these women believe they are in no shape physically, socially or mentally to carry or parent a child. It is my firm belief that we must respect the fact that they understand their own situations and personal limitations better than we do.

• Femmefire, Tennessee Guerrilla Women (2006-01-22): Remembering the Price of Freedom On the Anniversary of Roe. I can’t describe it. Just read the whole thing.

• Aspazia @ Mad Melancholic Feminista (2006-01-22): Happy Birthday Roe, and Thank You reminds us, by excellent and moving example, of how the personal is political. My mother’s commitment to women’s health and her compassion for all women’s stories has inspired me to write this blog entry on the 33rd anniversary of Roe v. Wade. I am thankful that my mom was given a safe and legal abortion so that she could be the inspring mother towards my brother and I that she was. I am also grateful that she dedicated her life to understand and care, as a nurse should, about all women and their health risks–emotional and physical–and strive to help others become more compassionate as well.

• Egalia, Tennessee Guerrilla Women (2006-01-22): Roe v. Wade Anniversary Events promotes the demonstration, short speeches, music and general rabble-rousing for a woman’s right to abortion, held today and tomorrow in Nashville.

• Consider taking some direct action today, in the tradition of Jane: providing direct help to women who need abortions and don’t have time to wait on lobbying or squabbles over old men in black robes. Donate to your local abortion fund.

One of Mikhaela Reid’s latest cartoons, besides being grimly funny, makes an excellent point about the financial-advice industry: it offers sensible advice for people who have the time, money, security, and leisure to take advantage of it, but nothing beyond moralistic hectoring for those who don’t. (Not that this is the fault of, say, Suze Orman; it’s the fault of the way that comfortable members of the middle and upper classes use the ideas they get from the financial advice industry as another way to bully people who make less than they do.) As Mikhaela glosses it on her website,

I am of course, referencing financial-advice programs like the Suze Orman Show and CNBC’s Mad Money w/ Jim Cramer (a popular show described by Businessweek as Louis Rukeyser meets televangelism meets Pee-wee’s Playhouse). Not that Suze Orman doesn’t have sound financial advice, because she does–budget, save, invest, take realistic vacations, etc. (Jim Cramer, on the other hand, just strikes me as off his rocker, telling people to invest in crazy random stocks, but hey, what do I know?)

All of that is all very well for middle-class people (although maybe not as well as it could be when you think about college tuition and other skyrocketing costs). But there’s only so much people can do personally when they’re in really, truly horrible money situations and the social safety net has been pulled out from under them (see How Tax Cuts for the Rich Can Help You!).

With cuts to federal student aid, health-care programs, child-care programs, retirement programs, etc., the burden falls more and more on individuals. We hear more and more about individual responsibility to save for health-care, for retirement, for college. But you know what? When you make barely enough to feed your family, that’s a goddamned cruel joke. Expecting people who can hardly pay their rent in the moment to put away for the future is just bizarre. The math just doesn’t add up. There’s only so far you can squeeze a penny.

And these same jerks in the Bush Administration and Congress who are cutting the social safety net (didn’t they learn ANYTHING about poverty from the aftermath of Hurricane Katrina?) are happy to spend billions on the Pentagon, which then uses the money that could have gone to education and sound investments in the future of our country to bomb the crap out of innocent civilians in Iraq.

— Mikhaela’s News Blog (2006-01-15): New Cartoon: $AD MONEY! w/ Susie Poorman!

All of that’s true, of course. And well taken. But of course it leaves open the question: now what do we do about it?

One option that’s always available is to despair and do nothing. This seems, in fact, to be one of the most popular plans among professional-class Progressives who don’t actually need to worry about these issues in their everyday lives. Actually, that’s not a bad plan for them to follow; I’d be quite happy if all the Progressives out there kept doing nothing, given what happened the last time Progressives got enthusiastic and active. But not everyone has that luxury, so let’s move on.

Another option is that you could get back into the lists and fight to recover the alleged government protections that have been lost: more social welfare programs, more regulations demanding that bosses give such-and-such benefits or such-and-such a wage to workers, repeal of free trade agreements, nationalized medicine, or whatever your bag is. But besides having any number of moral and economic objections to these ideas, I also just think that this is unworkable advice for people who don’t have the money, time, security, or leisure to get involved in politics. If the kind of advice that Suzy Orman has to offer isn’t going to get you very far in personal finance when you’re living on the minimum wage, it’s not going to get you very far in politics either, because politicians respond to political pull, and rich people have more resources for buying political pull than you do. The welfare programs that you do get out of a strategy like this typically amount to little more than the bait on the steel trap of social control (government schooling, to take one obvious example; the government-sponsored dead-end employment agency known as TANF to take another). And what politicians give, they can easily take away, as recent experience shows. The labor regulations that you get, when you get anything at all, are no less easily taken away, and also usually amount to yet another silver cord to bind workers to the bosses. (These days a lot is made of the fact that boss-provided medical coverage and pensions are in a state of crisis. That’s true. It might help demonstrate why the tax and regulatory structure that encouraged workers to depend on the bosses for their pensions and medical insurance was a bad idea to begin with.)

So, fellow workers, here’s my financial planning advice for you. Planning, investing, and saving is as important for folks working at or near the minimum wage as it is for the comfortable and the wealthy, but a different situation means different strategies. My suggestion is that you invest in membership dues for a fighting union, plan on firing your boss, and save yourself from depending on the milder sentiments of corporate or government bureaucrats for your money, your raise, your benefits, or your retirement. Let’s call it the John Brill Working-Class Rad Money Plan.

Like any other financial planning advice program, this one needs some Real Life Success Stories. Need a raise? Immokalee farm-workers joined a fighting union, and that’s what it got them. Need more money and a better benefits package? New York transit workers joined a fighting union, and that’s what they got.

But that’s not all, either. Here’s a couple of new stories. Neal Rysdahl joined a fighting union, and here’s what it did for him:

On January 14, 2005, members of the Chicago General Membership Branch of the Industrial Workers of the World labor union (IWW) called for an informational picket to boycott the Ideal Hand Car Wash in Chicago’s Albany Park neighborhood after the managers and owners of the business refused to pay Neal Rysdahl, a longtime member of the IWW, the $227.50 he was owed for over 45 hours of work he preformed for them.

The highly visible protest began at 8 AM, with a small but dedicated group of picketers banging bucket drums, shaking noisemakers, passing out leaflets, and carrying signs reading, Ideal Car Wash Cheats Workers, and An Injury to One is an Injury to All! Notably, one picketer dressed in a clown costume held a sign reading, Ideal Bosses Are Bozos! to mock the clown Ideal usually uses to attract customers.

Humboldt Park Food Not Bombs showed up to serve bread, pastry, hummus, and coffee, and joined in the picket. I knew this was an important picket to support because it was an opportunity to make a real difference in someone’s life through direct action, said Robert Clack, a member of Humboldt Park Food Not Bombs.

The picket effectively shut down business at the car wash for the morning, as most drivers who intended to patronize Ideal drove away after talking with picketers or seeing signs blasting the business for unfair labor practices.

After only three hours of picketing, Eduardo Eddie Amanero, a manager of the car wash, agreed to pay Rysdahl in full, in cash, on the spot, in order to bring an end to the picket.

The point of all this is, if you mess with one of us, you mess with all of us, said Patrick Brenner, a members of the National Executive Board of the IWW. We stick up for our members.

… When asked what he was going to do with his back wages, Rysdahl said, I’m going to catch up on some debts. And, of course, I’m going to pay all of the back dues I owe to the IWW!

— Industrial Workers of the World (2006-01-15): Direct Action Gets the Goods! – IWW Chicago Victory for Unpaid Worker

And it’s important to remember that the success of the Brill Plan doesn’t depend on filling out the right set of forms. Of course a formalized union structure can help, but it isn’t necessary. The Brill Plan works from the bottom up; it begins when you get to know your fellow workers and agree to stand by each other. With no formal union and no government recognition, Wal-Mart employees in Florida still made a fighting union of their own, and here’s what it did for them:

In central Florida, Wal-Mart workers are fighting and sometimes winning campaigns using collective action to solve both shop floor and larger industry-wide problems.

In one rural Florida town, over 20 percent of workers in the local Wal-Mart had their hours cut. In response, workers went into their community with a petition to reinstate the workers’ lost hours, and collected 390 signatures in three days. Their hours were returned.

In South St. Petersburg, a popular third-shift employee was accused of theft and fired. The next day, half the day shift quit in protest. In another store, 20 workers marched on management after a 70-year-old workplace leader had her schedule changed. Her schedule was returned within days.

Several workers rode their bikes to work even though Wal-Mart didn’t provide a bike rack. With some co-workers, they demanded management buy a bike rack. When management refused, they bought a rack with their own money and demanded that management install it. Management gave in, and donated the cost of the rack to a local charity.

These actions were initiated and led by members of the Wal-Mart Workers Association (WWA), a growing group of 300 current and former Wal-Mart workers in over 40 stores.

This is a protest movement of Wal-Mart workers uniting to make their lives better at work and in their communities, said Rick Smith, WWA organizer and Florida director of the Wal-Mart Association for Reform Now (WARN), a coalition of labor, community, homeowner, and anti-poverty groups. It’s about Wal-Mart workers sticking together, honoring their work, arranging carpools, and providing child care for each other.

Non-majority unions such as the WWA don’t wait for a court to license workers’ use of collective action. They harness that anger and ingenuity to both win day-to-day victories and launch longer-term pressure campaigns. The strategy has roots in industries in which union recognition is rare: retail chain workers, state workers, and computer programmers and manufacturers.

We have the right to organization, regardless of what the boss or the state do, said Smith.

Infoshop News (2006-01-03): Even Without a Union, Florida Wal-Mart Workers Use Collective Action to Enforce Rights

There’s only so far you can squeeze a penny, but a fighting union means more dollars to squeeze or spend as you see fit. The Brill Plan works. When workers stand together, workers win. So if you’re working for a living and barely scraping by, the best financial advice that I can offer is: stop being sad and start getting rad.