The Feminine Mystique is a book by Betty Friedan, widely credited with sparking second-wave feminism in the United States.[2] First published by W. W. Norton on February 19, 1963, The Feminine Mystique became a bestseller, initially selling over a million copies.[3][4] Friedan used the book to challenge the widely shared belief that "fulfillment as a woman had only one definition for American women after 1949—the housewife-mother."[4]
In 1957, Friedan was asked to conduct a survey of her former Smith College classmates for their 15th anniversary reunion; the results, in which she found that many of them were unhappy with their lives as housewives, prompted her to begin research for The Feminine Mystique, conducting interviews with other suburban housewives, as well as researching psychology, media, and advertising. She originally intended to create an article on the topic, not a book, but no magazine would publish the work.[5][6]
The phrase "feminine mystique" was coined by Friedan to describe the assumptions that women would be fulfilled from their housework, marriage, sexual lives, and children. The prevailing belief was that women who were truly feminine should not want to work, get an education, or have political opinions. Friedan wanted to prove that women were unsatisfied and could not voice their feelings.[7]
Synopsis
Betty Friedan in 1960
The Feminine Mystique begins with an introduction describing what Friedan called "the problem that has no name"—the widespread unhappiness of women in the 1950s and early 1960s. She discusses the lives of several housewives from around the United States who were unhappy despite living in material comfort and being married with children.[8] Friedan also questions the women's magazine, women's education system, and advertisers for creating this widespread image of women. The detrimental effects induced by this image were that it cornered women into the domestic sphere, and that it led many women to lose their own identities.[4]
Chapter 1: Friedan points out that the average age of marriage was dropping, the portion of women attending college was decreasing and the birthrate was increasing for women throughout the 1950s, yet the widespread trend of unhappy women persisted, although American culture insisted that fulfillment for women could be found in marriage and housewifery. Although aware of and sharing this dissatisfaction, women in the 1950s misinterpreted it as an individual problem and rarely talked about it with other women. As Friedan pointed out, "part of the strange newness of the problem is that it cannot be understood in terms of the age-old material problems of man: poverty, sickness, hunger, cold." This chapter concludes by declaring: "We can no longer ignore that voice within women that says: 'I want something more than my husband and my children and my home.'"[9]
Chapter 2: Friedan states that the editorial decisions concerning women's magazines at the time were being made mostly by men, who insisted on stories and articles that showed women as either happy housewives or unhappy careerists, thus creating the "feminine mystique"—the idea that women were naturally fulfilled by devoting their lives to being housewives and mothers. Friedan also states that this is in contrast to the 1930s, at which time women's magazines often featured confident and independent heroines, many of whom were involved in careers.[10]
Chapter 3: Friedan recalls her own decision to conform to society's expectations by giving up her promising career in psychology to raise children, and shows that other young women still struggled with the same kind of decision. Many women dropped out of school early to marry, afraid that if they waited too long or became too educated, they would not be able to attract a husband. Friedan argues at the end of the chapter that although theorists discuss how men need to find their identity, women are expected to be autonomous. She states, "Anatomy is woman's destiny, say the theorists of femininity; the identity of woman is determined by her biology."[11] Friedan goes on to argue that the problem is women needing to mature and find their human identity: "In a sense that goes beyond any woman's life, I think this is a crisis of women growing up—a turning point from an immaturity that has been called femininity to full human identity."[11]
Chapter 4: Friedan discusses early American feminists and how they fought against the assumption that the proper role of a woman was to be solely a wife and mother. She notes that they secured important rights for women, including education, the right to pursue a career, and the right to vote.[12]
Chapter 5: In this chapter, Friedan, who had a degree in psychology, criticizes the founder of psychoanalysis, Sigmund Freud (whose ideas were very influential in the United States at the time of the book's publication). She notes that Freud saw women as childlike and destined to be housewives, once pointing out that Freud wrote, "I believe that all reforming action in law and education would break down in front of the fact that, long before the age at which a man can earn a position in society, Nature has determined woman's destiny through beauty, charm, and sweetness. Law and custom have much to give women that has been withheld from them, but the position of women will surely be what it is: in youth an adored darling and in mature years a loved wife." Friedan also points out that Freud's unproven concept of "penis envy" had been used to label women who wanted careers as neurotic, and that the popularity of Freud's work and ideas elevated the "feminine mystique" of female fulfillment in housewifery into a "scientific religion" that most women were not educated enough to criticize.[13]
Chapter 6: Friedan criticizes functionalism, which attempted to make the social sciences more credible by studying the institutions of society as if they were parts of a social body, as in biology. Institutions were studied in terms of their function in society, and women were confined to their sexual biological roles as housewives and mothers as well as told that doing otherwise would upset the social balance. Friedan points out that this is unproven and that Margaret Mead, a prominent functionalist, had a flourishing career as an anthropologist.[12]
Chapter 7: Friedan discusses the change in women's education from the 1940s to the early 1960s, in which many women's schools concentrated on non-challenging classes that focused mostly on marriage, family, and other subjects deemed suitable for women, as educators influenced by functionalism felt that too much education would spoil women's femininity and capacity for sexual fulfillment. Friedan says that this change in education arrested girls in their emotional development at a young age, because they never had to face the painful identity crisis and subsequent maturation that comes from dealing with many adult challenges.[12]
Chapter 8: Friedan notes that the uncertainties and fears during World War II and the Cold War made Americans long for the comfort of home, so they tried to create an idealized home life with the father as breadwinner and the mother as housewife.[14] Friedan notes that this was helped along by the fact that many of the women who worked during the war filling jobs previously held by men faced dismissal, discrimination, or hostility when the men returned, and that educators blamed over-educated, career-focused mothers for the maladjustment of soldiers in World War II. Yet as Friedan shows, later studies found that overbearing mothers, not careerists, were the ones who raised maladjusted children.[12]
Chapter 9: Friedan shows that advertisers tried to encourage housewives to think of themselves as professionals who needed many specialized products in order to do their jobs, while discouraging housewives from having actual careers, since that would mean they would not spend as much time and effort on housework and therefore would not buy as many household products, cutting into advertisers' profits.[12] Critics of this theory point out that under the circumstances men, not women, would be buying these household products and women having actual careers would increase women's buying power while increasing advertisers profits.
Chapter 10: Friedan interviews several full-time housewives, finding that although they are not fulfilled by their housework, they are all extremely busy with it. She postulates that these women unconsciously stretch their home duties to fill the time available, because the feminine mystique has taught women that this is their role, and if they ever complete their tasks they will become unneeded.[12]
Chapter 11: Friedan notes that many housewives have sought fulfillment in sex, unable to find it in housework and children. She notes that sex cannot fulfill all of a person's needs, and that attempts to do so often drive married women to have affairs or drive their husbands away as they become obsessed with sex.[12]
Chapter 12: Friedan discusses the fact that many children have lost interest in life or emotional growth, attributing the change to the mother's own lack of fulfillment, a side effect of the feminine mystique. When the mother lacks a self, Friedan notes, she often tries to live through her children, causing the children to lose their own sense of themselves as separate human beings with their own lives.[12]
Chapter 13: Friedan discusses the psychologist Abraham Maslow's hierarchy of needs and notes that women have been trapped at the basic, physiological level, expected to find their identity through their sexual role alone. Friedan says that women need meaningful work just as men do to achieve self-actualization, the highest level on the hierarchy of needs.[12]
Chapter 14: In the final chapter of The Feminine Mystique, Friedan discusses several case studies of women who have begun to go against the feminine mystique. She also advocates a new life plan for her women readers, including not viewing housework as a career, not trying to find total fulfillment through marriage and motherhood alone, and finding meaningful work that uses their full mental capacity. She discusses the conflicts that some women may face in this journey to self-actualization, including their own fears and resistance from others. For each conflict, Friedan offers examples of women who have overcome it. Friedan ends her book by promoting education and meaningful work as the ultimate method by which American women can avoid becoming trapped in the feminine mystique, calling for a drastic rethinking of what it means to be feminine, and offering several educational and occupational suggestions.[12]
Intended sequel
Friedan originally intended to write a sequel to The Feminine Mystique, which was to be called Woman: The Fourth Dimension, but instead only wrote an article by that name, which appeared in the Ladies' Home Journal in June 1964.[15][16]
The Feminine Mystique drew large numbers of white, middle-class women to the feminist cause.[18] Her book "took the complicated and jargon-laden ideas of psychologists, economists, and political theorists, and translated them into powerful, readable, relatable prose that touched millions."[citation needed]
The Feminine Mystique was translated into many languages, including a Catalan translation in 1965: La mística de la feminitat. Friedan was the first feminist thinker to be published during the dictatorship of Francoist Spain.[citation needed]
The National Organization for Women (NOW) was organized in 1966 with 30 women from different backgrounds; Friedan was one of them, and helped draft the founding statement of NOW. The statement called for "the true equality for all women". NOW demanded the removal of all barriers to "equal and economic advance".[19] Friedan's influence can be seen in the founding statement; a main emphasis of the book is "women's need for identity and autonomy", and NOW's statement says "NOW is dedicated to the proposition that women first and foremost are human beings, who… must have the chance to develop their fullest human potential."[18]
The Feminine Mystique is widely regarded as one of the most influential nonfiction books of the 20th century, and is widely credited with sparking the beginning of second-wave feminism in the United States.[2][20] Futurist Alvin Toffler declared that it "pulled the trigger on history."[2] Friedan received hundreds of letters from unhappy housewives after its publication, and she herself went on to help found, and become the first president of[21] the National Organization for Women, an influential feminist organization.[22]
In addition to its contribution to feminism, The Feminine Mystique related to many other coinciding movements. "Her work indicates for us the ways that feminism was interconnected with the struggles of working-class men and women, with black and Jewish battles against racism and anti-Semitism… As a result, The Feminine Mystique had substantial impact on a wide range of political activists, thinkers, and ordinary individuals."[23]
By the year 2000, The Feminine Mystique had sold over 3million copies and had been translated into many foreign languages.[2]
On February 22 and 23, 2013, a symposium titled React: The Feminine Mystique at 50, co-sponsored by The New School for Public Engagement and The Parsons School of Design, was held.[24][25] An accompanying exhibit titled REACT was also on display, consisting of twenty-five pieces of artwork responding to The Feminine Mystique.[24]
Also in February 2013, a fiftieth-anniversary edition of The Feminine Mystique was published, with a new introduction by Gail Collins.[26]
Also in 2013, to celebrate its centennial the U.S. Department of Labor created a list of over 100 Books that Shaped Work in America, which included The Feminine Mystique.[27][28] The Department of Labor later chose The Feminine Mystique as one of its top ten books from that list.[28]
In 2014, the Betty Friedan Hometown Tribute committee won the Superior Achievement award in the special projects category for its 50th anniversary celebration of the publication of The Feminine Mystique. They received the award from the Illinois State Historical Society.[30]
Criticism
Disagreement
Immediately after its publishing, The Feminine Mystique was the recipient of much backlash against feminism. Significant numbers of women responded angrily to the book, which they felt implied that wives and mothers could never be fulfilled.[31] "Women who valued their roles as mothers and housewives interpreted Friedan's message as one that threatened their stability, devalued their labor, and disrespected their intelligence."[32] In a Letter to Editor in McCall's, one woman wrote, "All this time I thought I was happy, and a nice person. Now I discover I've been miserable and some sort of monster in disguise—now out of disguise. How awful!"[33] Another said, "Mrs. Friedan should save her pity for those who really need it—the half starved, oppressed people in the world."[34] When women critical of the work were not expressing personal offense at Friedan's description of the housewife's plight, they were accusing her of planning to destroy American families.[31] Jessica Weiss quoted in her paper, "If the mothers, (or housewives as we are called) took this advice, what would become of our children? Or better yet, the future of the world."[34]
Historian Joanne Meyerowitz argues that many of the contemporary magazines and articles of the period did not place women solely in the home, as Friedan stated, but in fact supported the notions of full- or part-time jobs for women seeking to follow a career path rather than being a housewife.[35] These articles did, however, still emphasize the importance of maintaining the traditional image of femininity.[36]
Author and publication process
Daniel Horowitz, a Professor of American Studies at Smith College, points out that although Friedan presented herself as a typical suburban housewife, she was involved with radical politics and labor journalism in her youth, and during the time she wrote The Feminine Mystique she worked as a freelance journalist for women's magazines and as a community organizer.[37][38]
The W. W. Norton publishing house, where Betty Friedan's work was initially circulated to be published as a book also generated some criticism. In fact an employee under the alias "L M" wrote in a two-page memo that[36] Friedan's theoretical views were "too obvious and feminine", as well as critiquing her approach by suggesting it to be unscientific.
Excluded groups of women
In addition, Friedan has been criticized for focusing solely on the plight of middle-class white women, and not giving enough attention to the differing situations encountered by women in less stable economic situations, or women of other races or trans women. According to Kirsten Fermaglich and Lisa Fine, "women of color—African American, Latina, Asian American and Native American women—were completely absent from Friedan's vision, as were white working-class and poor women."[18] Despite being written during the Civil Rights Movement, Friedan's text "barely mentions African-American women."[39] In her Feminist Theory: From Margin to Center, Black feminist bell hooks writes "She did not speak of the needs of women without men, without children, without homes. She ignored the existence of all non-white women and poor white women. She did not tell readers whether it was more fulfilling to be a maid, a babysitter, a factory worker, a clerk, or a prostitute than to be a leisure-class housewife. She made her plight and the plight of white women like herself synonymous with a condition affecting all American women. In so doing, she deflected attention away from her classism, her racism, her sexist attitudes towards the masses of American women. In the context of her book, Friedan makes clear that the women she saw as victimized by sexism were college-educated white women".[40]
Friedan has also been criticized for prejudice against homosexuality.[41][42] In part, this criticism stems from her adherence to the paradigmatic belief at the time that "bad mothers" caused deviance from heteronormative and cisnormative society.[43]
Despite these criticisms, her "language aimed at white American middle-class women won large numbers of supporters to the feminist cause," implying perhaps that Friedan's decision to exclude other groups was deliberate in mobilizing a group of women that had in some cases not thought of the improvement of their rights.[18]
Betty Friedan was an American feminist writer and activist. A leading figure in the women's movement in the United States, her 1963 book The Feminine Mystique is often credited with sparking the second wave of American feminism in the 20th century. In 1966, Friedan co-founded and was elected the first president of the National Organization for Women (NOW), which aimed to bring women "into the mainstream of American society now [in] fully equal partnership with men.”
Liberal feminism, also called mainstream feminism, is a main branch of feminism defined by its focus on achieving gender equality through political and legal reform within the framework of liberal democracy and informed by a human rights perspective. It is often considered culturally progressive and economically center-right to center-left. As the oldest of the "Big Three" schools of feminist thought, liberal feminism has its roots in 19th century first-wave feminism seeking recognition of women as equal citizens, focusing particularly on women's suffrage and access to education, the effort associated with 19th century liberalism and progressivism. Liberal feminism "works within the structure of mainstream society to integrate women into that structure." Liberal feminism places great emphasis on the public world, especially laws, political institutions, education and working life, and considers the denial of equal legal and political rights as the main obstacle to equality. As such liberal feminists have worked to bring women into the political mainstream. Liberal feminism is inclusive and socially progressive, while broadly supporting existing institutions of power in liberal democratic societies, and is associated with centrism and reformism. Liberal feminism tends to be adopted by white middle-class women who do not disagree with the current social structure; Zhang and Rios found that liberal feminism with its focus on equality is viewed as the dominant and "default" form of feminism. Liberal feminism actively supports men's involvement in feminism and both women and men have always been active participants in the movement; progressive men had an important role alongside women in the struggle for equal political rights since the movement was launched in the 19th century.
A housewife is a woman whose role is running or managing her family's home—housekeeping, which may include caring for her children; cleaning and maintaining the home; making, buying and/or mending clothes for the family; buying, cooking, and storing food for the family; buying goods that the family needs for everyday life; partially or solely managing the family budget—and who is not employed outside the home. The male equivalent is the househusband.
Equality feminism is a subset of the overall feminism movement and more specifically of the liberal feminist tradition that focuses on the basic similarities between men and women, and whose ultimate goal is the equality of both genders in all domains. This includes economic and political equality, equal access within the workplace, freedom from oppressive gender stereotyping, and an androgynous worldview.
Second-wave feminism was a period of feminist activity that began in the early 1960s and lasted roughly two decades, ending with the feminist sex wars in the early 1980s and being replaced by third-wave feminism in the early 1990s. It occurred throughout the Western world and aimed to increase women's equality by building on the feminist gains of the late 19th and early 20th centuries.
Juliet Mitchell, Lady Goody is a British psychoanalyst, socialist feminist, research professor and author.
The Second Stage is a 1981 book by American feminist, activist and writer Betty Friedan, best known for her earlier book The Feminine Mystique.
The National Organization for Women (NOW) is an American feminist organization. Founded in 1966, it is legally a 501(c)(4) social welfare organization. The organization consists of 550 chapters in all 50 U.S. states and in Washington, D.C. It is the largest feminist organization in the United States with around 500,000 members. NOW is regarded as one of the main liberal feminist organizations in the US, and primarily lobbies for gender equality within the existing political system. NOW campaigns for constitutional equality, economic justice, reproductive rights, LGBTQIA+ rights and racial justice, and against violence against women.
Feminist Theory: From Margin to Center is a 1984 book about feminist theory by bell hooks. The book confirmed her importance in radical feminist thought. The "margin" in the title refers to hooks' description of black women as existing on the margins and their lives hidden from mainstream American society as well as not being part of mainstream feminist theory. The book was published in French in 2017.
The Women's Room is the debut novel by American feminist author Marilyn French, published in 1977. It launched French as a major participant in the feminist movement and, while French states it is not autobiographical, the book reflects many autobiographical elements. For example, French, like the main character, Mira, was married and divorced, and then attended Harvard where she obtained a Ph.D. in English Literature. Despite the connection of The Women's Room to the feminist movement, French stated in a 1977 interview with The New York Times: "The Women's Room is not about the women's movement … but about women's lives today."
Penis envy is a stage in Sigmund Freud's theory of female psychosexual development, in which young girls experience anxiety upon realization that they do not have a penis. Freud considered this realization a defining moment in a series of transitions toward a mature female sexuality. In Freudian theory, the penis envy stage begins the transition from attachment to the mother to competition with the mother for the attention and affection of the father. The young boy's realization that women do not have a penis is thought to result in castration anxiety.
Feminism is aimed at defining, establishing, and defending a state of equal political, economic, cultural, and social rights for women. It has had a massive influence on American politics. Feminism in the United States is often divided chronologically into first-wave, second-wave, third-wave, and fourth-wave feminism.
In sociology, a superwoman is a Western woman who works hard to manage multiple roles of a worker, a homemaker, a volunteer, a student, or other such time-intensive occupations. The notion of "superwoman" differs from that of "career woman" in that the latter one commonly includes sacrifice of the family life in favor of career, while a superwoman strives to excel in both.
The personal is political, also termed The private is political, is a political argument used as a rallying slogan of student movement and second-wave feminism from the late 1960s. In the context of the feminist movement of the 1960s and 1970s, it was a challenge to the nuclear family and family values. The phrase was popularized by the publication of a 1969 essay by feminist activist Carol Hanisch under the title "The Personal Is Political" in 1970, and has been repeatedly described as a defining characterization of second-wave feminism, radical feminism, women's studies, or feminism in general. It has also been used by some women artists as the underlying philosophy for their art practice.
This is a timeline of feminism in the United States. It contains feminist and antifeminist events. It should contain events within the ideologies and philosophies of feminism and antifeminism. It should, however, not contain material about changes in women's legal rights: for that, see Timeline of women's legal rights in the United States , or, if it concerns the right to vote, to Timeline of women's suffrage in the United States.
The following is a timeline of the history of feminism.
Feminist: Stories from Women's Liberation is a 2013 documentary film written and directed by Jennifer Lee.
Modern Woman: The Lost Sex is a 1947 work of scientific literature written by Ferdinand Lundberg and Marynia F. Farnham, M.D. which discusses the sociological and psychological context of American women in the post World War II era.
This article addresses the history of women's magazines.
Talk to My Back is a 1980s manga series by Murasaki Yamada, serialized in Garo and published in Japanese by Seirindō. The English version is published by Drawn and Quarterly, with Ryan Holmberg as the translator.
References
↑ Addison, Heather; Goodwin-Kelly, Mary Kate. Motherhood misconceived: representing the maternal in U.S. film.{{cite book}}: Unknown parameter |.com/books?id= ignored (help)
↑ Webster, Richard (2005). Why Freud Was Wrong: Sin, Science and Psychoanalysis. Oxford: The Orwell Press. p.22. ISBN0-9515922-5-4.
1 2 3 4 Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. pp.xvii.
↑ Hunt, Michael H. (2015-06-26). The World Transformed. Oxford University Press. pp.219–226. ISBN9780199371020.
↑ Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. pp.xx.
1 2 Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. p.419.
↑ Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. pp.xxviii.
↑ Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. p.381.
1 2 Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. p.380.
↑ Joanne Meyerowitz, "Beyond The Feminine Mystique: A Reassessment of Postwar Mass Culture, 1946–1958", Journal of American History 79 (March 1993): 1455–1482. p. 1459 JSTOR2080212
↑ Horowitz, Daniel. "Rethinking Betty Friedan and The Feminine Mystique: Labor Union Radicalism and Feminism in Cold War America." American Quarterly, Volume 48, Number 1, March 1996, pp. 1-42JSTOR30041520
↑ Daniel Horowitz, "Rethinking Betty Friedan and The Feminine Mystique: Labor Union Radicalism and Feminism in Cold War America", American Quarterly, Vol. 48, No. 1 (Mar. 1996) p. 22 JSTOR30041520
↑ Friedan, Betty; Fermaglich, Kirsten; Fine, Lisa (2013). The Feminine Mystique: The Contexts, The Scholarship on the Feminine Mystique (1sted.). New York: W. W. Norton. pp.xiv.
Further reading
Coontz, Stephanie. A Strange Stirring: "The Feminine Mystique" and American Women at the Dawn of the 1960s (Basic Books; 2011) 222 pages ISBN0-465-00200-5
Meyerowitz, Joanne. "The Myth of the Feminine Mystique" in Myth America: A Historical Anthology, Volume II. 1997. Gerster, Patrick, and Cords, Nicholas. (eds.) Brandywine Press, St. James, NY. ISBN1-881089-97-5
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