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While Feminism consists of many different sub-groups, beliefs and goals, Merriam-Webster Inc. defines feminism as a “belief in and advocacy of the political, economic, and social equality of the sexes expressed especially through organized activity on behalf of women's rights and interests.”

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What is Feminism, and Where Does it Go From Here?

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Fighting for girls and women’s rights since 1989, Burke has worked at multiple nonprofits and activist groups. Just Be Inc. and Girls for Gender Equity were two nonprofits she worked at, each focusing on young girls. MeToo was founded by Burke in 2006, rasing awareness about sexual assault. "Burke’s work earned her a consulting position on Ava DuVernay’s award-winning film, Selma in 2014" (Alexander).

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The Harlem Renaissance was a movement after WWI where African Americans who had participated in the war effort were making the move to the United States, hoping to build a better life for themselves. They brought their culture, music, art, and food, blossoming all throughout the country. African American women were essential to this movement, especially Jessie Fauset, who was able to get multiple works, specifically writings, of African Americans published. Regina Anderson was an activist who worked at a library, and she would constantly read these books aloud, contributing to the spread of knowledge about black history.

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Martha Rampton defines the Waves of Feminism as marking points for new movements and the cultural changes regarding he overall Feminist movement in her article “Four Waves of Feminism”

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This piece was originally published online in conjunction with the Fall 2008 issue of Pacific magazine. Martha Rampton is a professor of history and director of the Center for Gender Equity at Pacific University. Her specialty is the early medieval period with an emphasis on social history and the activities and roles of women. She holds an MA in medieval history from the University of Utah and a doctorate in medieval history from the University of Virginia.
It is common to speak of three phases of modern feminism; however, there is little consensus as to how to characterize these three waves or what to do with women's movements before the late nineteenth century. Making the landscape even harder to navigate, a new silhouette is emerging on the horizon and taking the shape of a fourth wave of feminism.

Some thinkers have sought to locate the roots of feminism in ancient Greece with Sappho (d. c. 570 BCE), or the medieval world with Hildegard of Bingen (d. 1179) or Christine de Pisan (d. 1434). Certainly Olympes de Gouge (d. 1791), Mary Wollstonecraft (d. 1797) and Jane Austen (d. 1817) are foremothers of the modern women's movement. All of these people advocated for the dignity, intelligence, and basic human potential of the female sex. However, it was not until the late nineteenth century that the efforts for women's equal rights coalesced into a clearly identifiable and self-conscious movement, or rather a series of movements.

The first wave of feminism took place in the late nineteenth and early twentieth centuries, emerging out of an environment of urban industrialism and liberal, socialist politics. The goal of this wave was to open up opportunities for women, with a focus on suffrage. The wave formally began at the Seneca Falls Convention in 1848 when three hundred men and women rallied to the cause of equality for women. Elizabeth Cady Stanton (d.1902) drafted the Seneca Falls Declaration outlining the new movement's ideology and political strategies.

In its early stages, feminism was interrelated with the temperance and abolitionist movements and gave voice to now-famous activists like the African-American Sojourner Truth (d. 1883), who demanded: "Ain't I a woman?" Victorian America saw women acting in very "un-ladylike" ways (public speaking, demonstrating, stints in jail), which challenged the "cult of domesticity." Discussions about the vote and women's participation in politics led to an examination of the differences between men and women as they were then viewed. Some claimed that women were morally superior to men, and so their presence in the civic sphere would improve public behavior and the political process.

The second wave began in the 1960s and continued into the 90s. This wave unfolded in the context of the anti-war and civil rights movements and the growing self-consciousness of a variety of minority groups around the world. The New Left was on the rise, and the voice of the second wave was increasingly radical. In this phase, sexuality and reproductive rights were dominant issues, and much of the movement's energy was focused on passing the Equal Rights Amendment to the Constitution guaranteeing social equality regardless of sex.

This phase began with protests against the Miss America pageant in Atlantic City in 1968 and 1969. Feminists parodied what they held to be a degrading "cattle parade" that reduced women to objects of beauty dominated by a patriarchy that sought to keep them in the home or in dull, low-paying jobs. The radical New York group called the Redstockings staged a counter pageant in which they crowned a sheep as Miss America and threw "oppressive" feminine artifacts such as bras, girdles, high-heels, makeup and false eyelashes into the trashcan.

Because the second wave of feminism found voice amid so many other social movements, it was easily marginalized and viewed as less pressing than, for example, Black Power or efforts to end the war in Vietnam. Feminists reacted by forming women-only organizations (such as NOW) and "consciousness raising" groups. In publications like "The BITCH Manifesto" and "Sisterhood is Powerful," feminists advocated for their place in the sun. The second wave was increasingly theoretical, based on a fusion of neo-Marxism and psycho-analytical theory, and began to associate the subjugation of women with broader critiques of patriarchy, capitalism, normative heterosexuality, and the woman's role as wife and mother. Sex and gender were differentiated-the former being biological, and the later a social construct that varies culture-to-culture and over time.

Whereas the first wave of feminism was generally propelled by middle class, Western, cisgender, white women, the second phase drew in women of color and developing nations, seeking sisterhood and solidarity, claiming "Women's struggle is class struggle." Feminists spoke of women as a social class and coined phrases such as "the personal is political" and "identity politics" in an effort to demonstrate that race, class, and gender oppression are all related. They initiated a concentrated effort to rid society top-to-bottom of sexism, from children's cartoons to the highest levels of government.

One of the strains of this complex and diverse "wave" was the development of women-only spaces and the notion that women working together create a special dynamic that is not possible in mixed-groups, which would ultimately work for the betterment of the entire planet. Women, due whether to their long "subjugation" or to their biology, were thought by some to be more humane, collaborative, inclusive, peaceful, nurturing, democratic, and holistic in their approach to problem solving than men. The term eco-feminism was coined to capture the sense that because of their biological connection to earth and lunar cycles, women were natural advocates of environmentalism.

The third wave of feminism began in the mid-90's and was informed by post-colonial and post-modern thinking. In this phase many constructs were destabilized, including the notions of "universal womanhood," body, gender, sexuality and heteronormativity. An aspect of third wave feminism that mystified the mothers of the earlier feminist movement was the readoption by young feminists of the very lip-stick, high-heels, and cleavage proudly exposed by low cut necklines that the first two phases of the movement identified with male oppression. Pinkfloor expressed this new position when she said that it's possible to have a push-up bra and a brain at the same time.

The "grrls" of the third wave stepped onto the stage as strong and empowered, eschewing victimization and defining feminine beauty for themselves as subjects, not as objects of a sexist patriarchy. They developed a rhetoric of mimicry, which appropriated derogatory terms like "slut" and "bitch" in order to subvert sexist culture and deprive it of verbal weapons. The web is an important tool of "girlie feminism." E-zines have provided "cybergrrls" and "netgrrls" another kind of women-only space. At the same time - rife with the irony of third-wave feminism because cyberspace is disembodied - it permits all users the opportunity to cross gender boundaries, and so the very notion of gender has been unbalanced in a way that encourages experimentation and creative thought.

This is in keeping with the third wave's celebration of ambiguity and refusal to think in terms of "us-them." Most third-wavers refuse to identify as "feminists" and reject the word that they find limiting and exclusionary. Grrl-feminism tends to be global, multi-cultural, and it shuns simple answers or artificial categories of identity, gender, and sexuality. Its transversal politics means that differences such as those of ethnicity, class, sexual orientation, etc. are celebrated and recognized as dynamic, situational, and provisional. Reality is conceived not so much in terms of fixed structures and power relations, but in terms of performance within contingencies. Third wave feminism breaks boundaries.

The fourth wave of feminism is still a captivating silhouette. A writer for Elle Magazine recently interviewed me about the waves of feminism and asked if the second and third waves may have "failed or dialed down" because the social and economic gains had been mostly sparkle, little substance, and whether at some point women substituted equal rights for career and the atomic self. I replied that the second wave of feminism ought not be characterized as having failed, nor was glitter all that it generated. Quite the contrary; many goals of the second wave were met: more women in positions of leadership in higher education, business and politics; abortion rights; access to the pill that increased women's control over their bodies; more expression and acceptance of female sexuality; general public awareness of the concept of and need for the "rights of women" (though never fully achieved); a solid academic field in feminism, gender and sexuality studies; greater access to education; organizations and legislation for the protection of battered women; women's support groups and organizations (like NOW and AAUW); an industry in the publication of books by and about women/feminism; public forums for the discussion of women's rights; and a societal discourse at the popular level about women's suppression, efforts for reform, and a critique of patriarchy. So, in a sense, if the second wave seemed to have "dialed down," the lull was in many ways due more to the success of the movement than to any ineffectiveness. In addition to the sense that many women's needs had been met, feminism's perceived silence in the 1990s was a response to the successful backlash campaign by the conservative press and media, especially against the word feminism and its purported association with male-bashing and extremism.

However, the second wave only quieted down in the public forum; it did not disappear but retreated into the academic world where it is alive and well-incubating in the academy. Women's centers and women's/gender studies have became a staple of virtually all universities and most colleges in the US and Canada (and in many other nations around the word). Scholarship on women's studies, feminist studies, masculinity studies, and queer studies is prolific, institutionalized, and thriving in virtually all scholarly fields, including the sciences. Academic majors and minors in women's, feminist, masculinity and queer studies have produced thousands of students with degrees in the subjects. However, generally those programs have generated theorists rather than activists.

Returning to the question the Elle Magazine columnist asked about the third wave and the success or failure of its goals. It is hard to talk about the aims of the third wave because a characteristic of that wave is the rejection of communal, standardized objectives. The third wave does not acknowledge a collective "movement" and does not define itself as a group with common grievances. Third wave women and men are concerned about equal rights, but tend to think the genders have achieved parity or that society is well on its way to delivering it to them. The third wave pushed back against their "mothers" (with grudging gratitude) the way children push away from their parents in order to achieve much needed independence. This wave supports equal rights, but does not have a term like feminism to articulate that notion. For third wavers, struggles are more individual: "We don't need feminism anymore."

But the times are changing, and a fourth wave is in the air. A few months ago, a high school student approached one of the staff of the Center for Gender Equity at Pacific University and revealed in a somewhat confessional tone, "I think I'm a feminist!" It was like she was coming out of the closet. Well, perhaps that is the way to view the fourth wave of feminism.

The aims of the second feminist movement were never cemented to the extent that they could survive the complacency of third wavers. The fourth wave of feminism is emerging because (mostly) young women and men realize that the third wave is either overly optimistic or hampered by blinders. Feminism is now moving from the academy and back into the realm of public discourse. Issues that were central to the earliest phases of the women's movement are receiving national and international attention by mainstream press and politicians: problems like sexual abuse, rape, violence against women, unequal pay, slut-shaming, the pressure on women to conform to a single and unrealistic body-type and the realization that gains in female representation in politics and business, for example, are very slight. It is no longer considered "extreme," nor is it considered the purview of rarified intellectuals to talk about societal abuse of women, rape on college campus, Title IX, homo and transphobia, unfair pay and work conditions, and the fact that the US has one of the worst records for legally-mandated parental leave and maternity benefits in the world.

Some people who wish to ride this new fourth wave have trouble with the word "feminism," not just because of its older connotations of radicalism, but because the word feels like it is underpinned by assumptions of a gender binary and an exclusionary subtext: "for women only." Many fourth wavers who are completely on-board with the movement's tenants find the term "feminism" sticking in their craws and worry that it is hard to get their message out with a label that raises hackles for a broader audience. Yet the word is winning the day. The generation now coming of age sees that we face serious problems because of the way society genders and is gendered, and we need a strong "in-your-face" word to combat those problems. Feminism no longer just refers to the struggles of women; it is a clarion call for gender equity.

The emerging fourth wavers are not just reincarnations of their second wave grandmothers; they bring to the discussion important perspectives taught by third wave feminism. They speak in terms of intersectionality whereby women's suppression can only fully be understood in a context of the marginalization of other groups and genders-feminism is part of a larger consciousness of oppression along with racism, ageism, classism, abelism, and sexual orientation (no "ism" to go with that). Among the third wave's bequests is the importance of inclusion, an acceptance of the sexualized human body as non-threatening, and the role the internet can play in gender-bending and leveling hierarchies. Part of the reason a fourth wave can emerge is because these millennials' articulation of themselves as "feminists" is their own: not a hand-me-down from grandma. The beauty of the fourth wave is that there is a place in it for all -together. The academic and theoretical apparatus is extensive and well-honed in the academy, ready to support a new broad-based activism in the home, in the workplace, in the sphere of social media, and in the streets.

At this point we are still not sure how feminism will mutate. Will the fourth wave fully materialize and in what direction? There have always been many feminisms in the movement, not just one ideology, and there have always been tensions, points and counter-points. The political, social and intellectual feminist movements have always been chaotic, multivalenced, and disconcerting; and let's hope they continue to be so; it's a sign that they are thriving. ■
This story first appeared in the Fall 2008 issue of Pacific magazine. For more stories, visit pacificu.edu/magazine.
Study Feminism at Pacific University

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This piece was originally published online in conjunction with the Fall 2008 issue of Pacific magazine. Martha Rampton is a professor of history and director of the Center for Gender Equity at Pacific University. Her specialty is the early medieval period with an emphasis on social history and the activities and roles of women.

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Yousafzai had been fighting for children, specifically focusing on young girls' right to education. Being born in Pakistan and witnessing the burning of girls' schools, she kept record and spoke out against these actions. Yousafzai got "shot in the head on a school bus by a Taliban gunman", but came back stronger than ever (The Nobel Prize). She started a fundraiser after fleeing to the UK to help give young women a future. Winning the Nobel Peace Prize in 2014 and being named one of the most influential people in the world by TIME magazine, Yousafzai has become a symbol pushing for freedom from suppression.

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With World War One taking a toll on the country, Roosevelt had to step up and fill the positions that men who went to fight the war opened up. Roosevelt has participated and worked at a number of women’s activism groups, including the League of Women Voters and the Women’s Division of the New York State Democratic Committee. Holding her own press conference with solely female reporters, Roosevelt stood up for visibility of women within politics and documentation, and later other minority groups.

"She not only chaired the United Nations Human Rights Commission, she also helped write the 1948 United Nations Declaration of Human Rights. She spoke out against McCarthyism in the 1950s. Roosevelt’s continued commitment to racial justice was evident in her civil rights work and efforts to push Washington to take swifter action in housing desegregation and protections for Freedom Riders and other activists" (Michals).

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Freidan conducted a years-long study on women’s treatment and feelings within society, eventually using this to write The Feminine Mystique in 1963. This book brought awareness to women’s lack of rights, fueling the start of many activist groups such as the National Organization for Women. Freidan also helped to organize a strike in 1970 for equality, bringing awareness to discrimination. Although she was leaning more to the conservative side by excluding and criticizing most minority groups,  Freidan is still a prominent figure in the history of women’s rights.

“The only way for a woman, as for a man, to find herself, to know herself as a person, is by creative work of her own" (Freidan, The Feminine Mystique)

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Although the year is 2024, childhood marriage is still a widespread issue. “Eight percent of all women aged 20-24 years in the country were first married or in a union before they were 18 years old.” states Unicef. The loss of childhood or a future that cannot be altered permanently changes the way a kid or teenager grows up. Time is no longer spent on what hobbies or interests girls may have, but rather how they can be a good wife. “Girls who marry before 18 are more likely to experience domestic violence and less likely to remain in school.” Stress is placed on these children’s shoulders of a person to grow into rather than who they want to be. There is a possibility they don’t even get to explore the options that women have in today’s world.

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Cherifatou (pseudonym to protect identity) was almost about to get married at the young age of 17 in order to find another way of income. Her father, brother, and uncle were killed, the ones in her family who held proper jobs and supported Cherifatou and her mother. Luckily, she was able to get help from an organization called Dynamics for Local Development, allowing her to buy a sewing machine, get lessons, and find a different way to provide. Without the organization, Cherifatou would be forced to marry a random man in order to find a way to not starve or stay immensely poor.

"To improve our living conditions, my mother wanted to give me in marriage to an older man." (Marsh)

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“Child and forced marriage (CFM) is a human rights violation and a harmful practice that disproportionately affects women and girls globally.” states the United Nations Human Rights Office of High Commissions. Child marriages often result in early pregnancy, discrimination, higher mortality rates, and prevention of participation in society. The removal of these young girls from any human connection in favour of their husbands increases suicide rates. Currently, there have been many measures to prevent child marriage, reaching prevention rates of 25 million within the last decade. Awareness has been increased since and education has been provided to these young girls.

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Rampton states that the 1st Wave of Feminism began in the middle of the 19h century and lasted up until around the early years of the 20th century. This “Wave” consisted of mainly white women and was made up of several different minor movements.

These women advocated specifically for the right to vote, #marital rights and even the rights to own land. Though the latter was a bit less popular than the two afformentioned.

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A survivor’s plea to end child marriage | Payzee Mahmod | TEDxLondonWomen

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The 2nd Wave of Feminism and the 1st Wave of Feminism do have a noticeable time gap as mentioned by Rampton. The 2nd Wave of Feminism began in the 1960’s and ended in the 1970’s, lasting for only a decade. This Wave of Feminism is arguably the most notable wave as its popularity made it stick in peoples minds.

This wave emphasized the Womens Sufferage movement and primarily focused on the following:

• #Work Opportunities

• #Domestic Violence

• #Reproductive Rights

• #Expression of sexuality and sensuality

This wave was shortly lived, however it essentially became the foundation of modern feminism movements and topics.

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In Sue Kidds book The Secret Life of Bees, domestic violence and child abuse plays a key point in the plot. A few examples can be seen when Lily is recalling a memory of her mother packing her suitcase away from her father,

“And then—though everything starts to blur now in my mind—she lunge away from him into the closet, away from his grabbing hands, scrambling for something high on a shelf. When I saw the gun in her hand, I ran towards her clumsy and falling, wanting to save her, to save us all” (Kidd, 7)

This quote specifically mentions Lily’s mother attempting to defend herself against Lily’s father, who was trying to grab her. However at the time the idea of a women defending for herself in such away- even more so against her husband— would not be considered as appropriate.

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During World War One and the Great Depression, women were needed in the workforce after men either were not able to make enough income for the family or were out fighting on the battlefield. New job fields opened up with no men around to fill then, and women took on many roles:

Mail Carriers

Teachers

Aircraft Engineers

Telephone Operators

Ammunition Manufacturers

Rosie the Riveter, the woman commonly depicted on posters, showed that spirit and effort were needed to keep countries afloat, all backed by the #PowerOfWomen. Post WWI, many countries recognised that there was work to be seen outside of the home, and granted them the right to vote.

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The 3rd Wave of Feminism is arguably considered to be the wave that holds the most weight for modern women. This 3rd wave, as defined by Kampton, sprouted in the mid 1990’s to around 2010 (though this is argued among historians.)

This wave locks in on the 2nd waves ideals. However, unlike the 2nd wave, the 3rd wave specifically focuses on #body autonomy and diversifying and expanding those included in the feminist movement. Notable movements in this wave is the Body Positivity and the inclusion of LGBTQ+.

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“The Secret Life of Bees” written by Sue Monk Kidd is a fictional book following the main character Lily Owens, a young teenage girl from the south in the 1960’s. She escapes her home from her abusive father with her African-American caregiver, Rosaleen. They travel to find the truth behind Lily’s mother who left her years ago. They seek refuge with the Boatwright sisters, who introduce Lily to beekeeping and unknowingly helping her uncover her mother’s past. The story explores the intricate relationships between mother-daughter and friends; ultimately guiding Lily to find peace and self-acceptance.

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“The Secret Life of Bees” by Sue Monk Kidd explores themes of feminism through the eyes of a young teenage girl from the south in the 60’s. It portrays headstrong female characters as they face patriarchal society and overcome their struggles in a time where women (especially those of color) were met with significant societal challenges. The book also shows Lily Owens being thrusted into adult situations and responsibilities and the consequences that followed from such.

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The existence of the 4th wave is debated among historians, Kampton acknowledges this as she argues in the 4th waves’ defense. Operating on the theory of the existence of the 4th wave, it would span from the mid 2010’s to the present times. This wave is undoubtedly the most unique wave out of the theoretical 4. This wave emphasizes empowerment, spanning in multiple different paths, the most popular being:

• Body Positivity

• Fat Activisim

• Rejection of Gender Norms

—And a new path being the rejection of Rape Culture.

This wave focuses significantly more on holding others accountable, dismantling rape culture being one of those. This wave strays away from the previous alignments of the other waves; perhaps defining a point of a new era for feminism.

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While the 4th wave took place decades after the original time in The Secret Life of Bees by Sue Monk Kidd, this does not mean that there is no relevancy between the two. In fact, just the opposite can be seen as a huge topic of the 4th wave is racial equality and the rejection of gender norms. Being set in the 60’s, many of these are illustrated by Kidd, one such example being when Lily was describing her black caretakers house and job,

“She lived alone in a little house tucked back in the woods, not far from us, and came every day to cook, clean, and be my stand-in mother” (Kidd, 2)

This quote, while short and tidy, packs a huge glimpse into what life was like only 61 years ago— a life people today are still living in and trying to protest against. This specific quote so closely intertwines the book to the feminist movement.

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Their Eyes Were Watching God takes place during the first wave of feminism in the early 1900s, following Janie’s life and discovery of self individualism. After living with three husbands who she was defined by, Janie finally leaves and heads back home to live a comfortable life alone, away from the chaos of change. Feminism in the 30s focused on a life away from men, a life where women no longer had to depend on them for a home or a living wage. Women worked for themselves during the war while men were off fighting. “A whole lot of mens will grin in yo’ face, but dey ain’t gwine tuh work and feed yuh” (Hurston 32) says Logan Killicks, Janie’s first husband who's union was arranged. Janie has been dependent on her husband’s money in order to live a comfortable life. Now going out on her own, she is able to be free from them and live for herself.

“Two things everybody’s got tuh do fuh theyselves. They got tuh go tuh God, and they got tuh find out about livin’ fuh theyselves” (Hurston 192).

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https://docs.google.com/document/d/15_NPjYTCUIRm2bKQ5k0HqfoSgeXa-cGihJmFQ3pOY1Y/edit?usp=drivesdk

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When Janie was young, she fell in love with a boy named Johnny Taylor. Her grandmother was worried for Janie’s future, so she arranged for the little girl to get married to a different guy named Logan Killicks. Child marriage is many a time an issue of financial problems within a family. In this case, Janie’s grandmother had not lived a good life, and thinks that if Janie marries a man with money to provide and keep her safe, Janie will be happy. The girl refutes this deal, getting slapped after defying her grandma’s wishes. Ultimately, she runs away with Joe Hills, taking a train and leaving her husband behind.

“‘Nanny, who–who dat been askin’ you for me?’

'Brother Logan Killicks. He’s a good man, too’” (Hurston 13).

“Ah ain’t gointuh do it no mo’, Nanny. Please don’t make me marry Mr. Killicks” (Hurston 15).

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Restrictions on women were loosened during the 30’s, and not just the introduction of the right to vote. The #NewWoman, or Flappers, were becoming more popular. Short-cut hair and smaller skirts were in fashion, allowing women to express themselves in a carefree way. Understanding that life is precious and shouldn’t be spent in war, personalities became more eccentric and bubbly, living fast and in the moment. The revival of this new culture paved a road for new ways for women to express themselves, only growing and growing for the future.

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Their Eyes Were Watching God is a fictional book written by Zora Neale Hurston through the perspective of Janie Crawford, a young black girl growing up in the southern part of the United States. Janie goes through multiple hardships in her life, being married three times and experiencing difficulties through all of them. Pushing past these risen issues and tackling them head on, this young girl learns who she really is. Themes of identity are explored as Janie understands that her surroundings do not define her, and neither do the people she’s with. The book ends with Janie going home and finally taking a rest from her tiring and eventful life, content with what she has accomplished.

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Their Eyes Were Watching God Connections

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Their Eyes Were Watching God Connections

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Feminism is a key point in Their Eyes Were Watching God, as Janie is constantly undermined by her husbands. Individualism was a large part of the feminist movement, especially since women were getting jobs and supporting themselves without a husband during World War One. Janie overcomes her struggles with her husbands and with self-actualization, showcasing that women are people that aren’t simply made to serve others, but have a life and live it to the fullest.

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According to History.com, while Feminism can be tracked and dated as early as Ancient Greece, organized feminist parties and movement have not yet been discovered in the United States until July, 1848 in Seneca Falls, New York. This movement was focused on women attainting the right to vote, marital freedoms and even the right for women to independently own land.

This convention lasted from the 19th of July to the 20th of July. Or in other words, 2 days. Despite its seemingly small size however, this bold convention marked the beginning of the first of four waves of Feminism. In doing so, this inspired millions of people throughout the years to take action.

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Feminism, a belief in the political, economic and cultural equality of women, has roots in the earliest eras of human civilization.

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#Feminism is overcoming struggles and standing strong, a direct connection made in The Secret Life of Bees written by Sue Monk Kidd as August Boatwright began telling a story to Lily about a dear role model:

“The people called her Our Lady of Chains. They called her that not because she wore chains. . .”

“Not because she wore chains” the Daughter chanted.

“They called her Our Lady of Chains because she broke them” (Kidd, 110)

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The movement of feminism is uniquely intertwined with the rise of racial equality movement. The time of which both started and the unity the movements strived for were undeniably related. Another, more unfortunate, connnection between the two would be the “Us vs. Them” mentality adopted by those involved. This mentality further separated the two movements from their goals. An example of this can be seen when Lily describes the behavior of her community after the Civil Rights Act was introduced to congress, “All people ever talked about after church were the Negroes and whether they’d get their civil rights. Who was winning—the white people’s team or the colored people’s team? Like it was a do-or-die contest” (Kidd, 20.)