Feminism

Jules Falquet looks at the complexity of identities, loyalties and the interests of everyone in social movements. The book Imbrication. Femmes, race et classe dans les mouvements sociaux published in February 2020 by Éditions du Croquant, presents the history of guerrilla (Salvador), Indian-peasant (Zapatista movement in Mexico) or Black (Brazil, Dominican Republic, USA) struggles, as well as the women’s, feminist and lesbian movements of the continent: the women of the Americas and the Caribbean offer us an exceptional mirror to better understand “intersectionality” at a time of a profusion of struggles, sometimes confusing . Starting from the daily life of these movements in order to reach a veritable "science of the oppressed", this book is aimed at an inquisitive public as well as activists and the world of research. [Contretemps]

Terry Conway is a social feminist and LGBTIQ activist. She is LGBT officer in Islington North Labour Party, Chair of Hackney and Islington Unite Community and officer of Labour Women Leading and a supporter of Socialist Resistance. This is an edited and expanded version of a contribution she made at a meeting at Houseman’s bookshop on March 4.

The characteristics of the current crisis, as well as the practical and theoretical course of recent years, have allowed a fruitful dialogue between two of the central theoretical currents of the last two centuries, feminism and Marxism. With a past history of marriages and divorces it seems that in recent years we are witnessing their reconciliation. In the past decade, the literature that is indebted to both currents has been rediscovering, as well as overcoming, some of the historical debates that have marked their relationship. Undoubtedly, the mass growth of the feminist movement has contributed to this. And, on the other hand, it not surprising that during recent years there has been a renewal of academic and activist interest in Marxism: university seminars proliferate, the works of classical thinkers have been reissued and so on.

In a comment published in New York Magazine in 2018, Andrew Sullivan warns the LGBT movement against its leftist “excesses,” which run the risk of jeopardizing the achievements of the gay rights movement and of opening the doors to a reactionary right on the rise:

On Wednesday 12 May, 25,000 teachers in Oregon walked off their jobs, shutting down at least 600 schools across the state as part of a campaign for smaller class sizes, more nurses and guidance counselors, and better funding for public education (paid for by taxing the rich).

Sara Farris recently published a provocative book entitled In the name of women’s rights: the rise of femonationalism. In it, she examines how right-wing nationalists, neoliberals, and some feminists and women’s equality agencies, all invoke women’s rights to stigmatise Muslim men and advance their own political objectives. She argues that there is an important political-economic dimension to this seemingly paradoxical intersection.

“We are not here to parade one day a year, to be one more quota in the spaces of power or to be applauded while we march, while the system that reproduces our oppression remains intact. This is why we resort to the strike: because it is the most powerful tool we have to stop and change everything.” – Manifesto read on March 8, 2019 at the Zaragoza demonstration

The following speeches were presented at a panel discussion, “The Global Struggle against the War on Women,” at the 2018 Socialism Conference in Chicago. The audio of the panel is available to download at WeAreMany.org.

The eruption of resistance that first burst onto the scene in the US with the Women’s Marches is part of a global women’s rebellion. Cinzia Arruzza has argued that we are witnessing the birth of what she calls a “third feminist wave,” one that “has posed issues such as gender violence, wage inequality, reproductive rights, and women’s reproductive work, as well as sexual liberties, at the center of the political and cultural debate of every country hit by the mobilizations.”

“…labor-power is a commodity which its possessor, the wage-worker, sells to the capitalist. Why does he sell it? It is in order to live.”
Karl Marx, Wage, Labor and Capital