By Stephanie Coontz
In 1963, Betty Friedan unleashed a hurricane of controversy along with her bestselling booklet, The female Mystique. hundreds of thousands of girls wrote to her to claim that the booklet had remodeled, even stored, their lives. approximately part a century later, many ladies nonetheless keep in mind the place they have been after they first learn it.
In A unusual Stirring, historian Stephanie Coontz examines the sunrise of the Nineteen Sixties, whilst the sexual revolution had slightly started, newspapers marketed for perky, appealing gal typists,” yet married ladies have been informed to stick domestic, and husbands managed virtually each point of family members existence. in response to exhaustive learn and interviews, and demanding either conservative and liberal myths approximately Friedan, A unusual Stirring brilliantly illuminates how a new release of ladies got here to achieve that their dissatisfaction with family existence didn’t mirror their own weak point yet quite a social and political injustice.
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Additional resources for A Strange Stirring: The Feminine Mystique and American Women at the Dawn of the 1960s
Certainly to think through the relationships among violence, representation, and identity in light of 20 VIOLENCE AND THE PHILOSOPHICAL IMAGINARY the provocation of Irigaray’s work is to acknowledge the manner in which scenes of violence are frequently sexed, and to further acknowledge that the philosophical tradition bears its own constitutive and founding scenes of violence, scenes that Irigaray has insisted involve the radical erasure and denigration of the feminine. Indeed, feminist philosophy for the last several decades has been marked by the idea that identity itself entails a kind of constitutive violence.
Today, one might question the ease with which Bartky made the distinction between “free” and “oppressed,” given that the model of mutual constitution has now taken hold, and with it, the notion that gender, race, class, sexuality, ageism, and ableism (all potential loci of shame) should be discussed in reference to singular instances in which they emerge together and constitute each other. These engagements with the motif of shame remain among the more vital for feminist theorists to contemplate, but the focus here is not a feminist phenomenology of shame, nor an examination of the ways in which shame—or attendant considerations of modesty or piety—might be productively deconstructed in certain historical or cultural instances.
It is a gaze that acknowledges its own radical contingencies as much as is possible. This way of seeing is alive to the possibility of different interpretations, other histories, different stories; it is resolutely historical, but only in its investment in opening the future. It has a way of bringing to light those moments of divergence and incommensurability that are obscured in the drive for unity and coherence that marks other historical methods. “What is found at the historical beginning of things is not the inviolable identity of their origin; it is the dissension of other things.
A Strange Stirring: The Feminine Mystique and American Women at the Dawn of the 1960s by Stephanie Coontz