The women of The Feminist Memoir Project give voice to the spirit, the drive, and the claims of the Women's Liberation Movement they helped shape, beginning in the late 1960s. These thirty-two writers were among the thousands to jump-start feminism in the late twentieth century. Here, in pieces that are passionate, personal, critical, and witty, they describe what it felt like to make history, to live through and contribute to the massive social movement that transformed the nation. What made these particular women rebel? And what experiences, ideas, feelings, and beliefs shaped their activism? How did they maintain the will and energy to keep such a struggle going for so long, and continuing still? Memoirs and responses by Kate Millett, Vivian Gornick, Michele Wallace, Alix Kates Shulman, Joan Nestle, Jo Freeman, Yvonne Rainer, Barbara Smith, Ellen Willis, Eve Ensler, Shirley Geok-lin Lim, Roxanne Dunbar, Naomi Weisstein, Alice Wolfson and many more embody the excitement that fueled the movement and the conflicts that threatened it from within. Their stories trace the ways the world has changed.

"Everything you might want to know about the history and practice of feminist criticism in North America". -Feminist Bookstore News

Collects political cartoons, comic strips, humorous essays and songs that satirize male chauvinism and society's stereotypes of women.

Finalist, 2019 PROSE Award in Biography, given by the Association of American Publishers Fifty years after the start of the women’s liberation movement, a book that at last illuminates the profound impact Jewishness and second-wave feminism had on each other Jewish women were undeniably instrumental in shaping the women’s liberation movement of the 1960s, 70s, and 80s. Yet historians and participants themselves have overlooked their contributions as Jews. This has left many vital questions unasked and unanswered—until now. Delving into archival sources and conducting extensive interviews with these fierce pioneers, Joyce Antler has at last broken the silence about the confluence of feminism and Jewish identity. Antler’s exhilarating new book features dozens of compelling biographical narratives that reveal the struggles and achievements of Jewish radical feminists in Chicago, New York and Boston, as well as those who participated in the later, self-consciously identified Jewish feminist movement that fought gender inequities in Jewish religious and secular life. Disproportionately represented in the movement, Jewish women’s liberationists helped to provide theories and models for radical action that were used throughout the United States and abroad. Their articles and books became classics of the movement and led to new initiatives in academia, politics, and grassroots organizing. Other Jewish-identified feminists brought the women’s movement to the Jewish mainstream and Jewish feminism to the Left. For many of these women, feminism in fact served as a “portal” into Judaism. Recovering this deeply hidden history, Jewish Radical Feminism places Jewish women’s activism at the center of feminist and Jewish narratives. The stories of over forty women’s liberationists and identified Jewish feminists—from Shulamith Firestone and Susan Brownmiller to Rabbis Laura Geller and Rebecca Alpert—illustrate how women’s liberation and Jewish feminism unfolded over the course of the lives of an extraordinary cohort of women, profoundly influencing the social, political, and religious revolutions of our era.

Autobiographical Writing Across the Disciplines reveals the extraordinary breadth of the intellectual movement toward self-inclusive scholarship. Presenting exemplary works of criticism incorporating personal narratives, this volume brings together twenty-seven essays from scholars in literary studies and history, mathematics and medicine, philosophy, music, film, ethnic studies, law, education, anthropology, religion, and biology. Pioneers in the development of the hybrid genre of personal scholarship, the writers whose work is presented here challenge traditional modes of inquiry and ways of knowing. In assembling their work, editors Diane P. Freedman and Olivia Frey have provided a rich source of reasons for and models of autobiographical criticism. The editors’ introduction presents a condensed history of academic writing, chronicles the origins of autobiographical criticism, and emphasizes the role of feminism in championing the value of personal narrative to disciplinary discourse. The essays are all explicitly informed by the identities of their authors, among whom are a feminist scientist, a Jewish filmmaker living in Germany, a potential carrier of Huntington’s disease, and a doctor pregnant while in medical school. Whether describing how being a professor of ethnic literature necessarily entails being an activist, how music and cooking are related, or how a theology is shaped by cultural identity, the contributors illuminate the relationship between their scholarly pursuits and personal lives and, in the process, expand the boundaries of their disciplines. Contributors: Kwame Anthony Appiah Ruth Behar Merrill Black David Bleich James Cone Brenda Daly Laura B. DeLind Carlos L. Dews Michael Dorris Diane P. Freedman Olivia Frey Peter Hamlin Laura Duhan Kaplan Perri Klass Muriel Lederman Deborah Lefkowitz Eunice Lipton Robert D. Marcus Donald Murray Seymour Papert Carla T. Peterson David Richman Sara Ruddick Julie Tharp Bonnie TuSmith Alex Wexler Naomi Weisstein Patricia Williams

In this enthralling narrative-the first of its kind-historian and journalist Ruth Rosen chronicles the history of the American women's movement from its beginnings in the 1960s to the present. Interweaving the personal with the political, she vividly evokes the events and people who participated in our era's most far-reaching social revolution.

In recent years, there has been an upsurge in interest in "roots music" and "world music," popular forms that fuse contemporary sounds with traditional vernacular styles. In the 1950s and 1960s, the music industry characterized similar sounds simply as "folk music." Focusing on such music since the 1950s, The Never-Ending Revival: Rounder Records and the Folk Alliance analyzes the intrinsic contradictions of a commercialized folk culture. Both Rounder Records and the North American Folk Music and Dance Alliance have sought to make folk music widely available, while simultaneously respecting its defining traditions and unique community atmosphere. By tracing the histories of these organizations, Michael F. Scully examines the ongoing controversy surrounding the profitability of folk music. He explores the lively debates about the difficulty of making commercially accessible music, honoring tradition, and remaining artistically relevant, all without "selling out." In the late 1950s through the 1960s, the folk music revival pervaded the mainstream music industry, with artists such as Bob Dylan and Joan Baez singing historically or politically informed ballads based on musical forms from Appalachia and the South. In the twenty-first century, the revival continues, and it includes a variety of music derived from Cajun, African American, and Mexican traditions, among many others. Even though the mainstream music industry and media largely ignore the term "folk music," a strong allure based on nostalgia, the desire for community, and a sense of exclusiveness augments an enthusiastic following connected by word-of-mouth, numerous festivals, and the Internet. There are more folk festivals now than there were during the original boom of the 1960s, suggesting that music artists, agents, and record label representatives are striking a successful balance between tradition and profitability. Scully combines rich interviews of music executives and practicing folk musicians with valuable personal experience to reveal how this American subculture remains in a "never-ending revival" based on fluid definitions of folk and folk music.

In The Feminine Mystique, Jewish-raised Betty Friedan struck out against a postwar American culture that pressured women to play the role of subservient housewives. However, Friedan never acknowledged that many American women refused to retreat from public life during these years. Now, A Jewish Feminine Mystique? examines how Jewish women sought opportunities and created images that defied the stereotypes and prescriptive ideology of the "feminine mystique." As workers with or without pay, social justice activists, community builders, entertainers, and businesswomen, most Jewish women championed responsibilities outside their homes. Jewishness played a role in shaping their choices, shattering Friedan's assumptions about how middle-class women lived in the postwar years. Focusing on ordinary Jewish women as well as prominent figures such as Judy Holliday, Jennie Grossinger, and Herman Wouk's fictional Marjorie Morningstar, leading scholars explore the wide canvas upon which American Jewish women made their mark after the Second World War.

By the spring of 1969, Students for a Democratic Society (SDS) had reached its zenith as the largest, most radical movement of white youth in American history—a genuine New Left. Yet less than a year later, SDS splintered into warring factions and ceased to exist. SDS's development and its dissolution grew directly out of the organization's relations with the black freedom movement, the movement against the Vietnam War, and the newly emerging struggle for women's liberation. For a moment, young white people could comprehend their world in new and revolutionary ways. But New Leftists did not respond as a tabula rasa. On the contrary, these young people's consciousnesses, their culture, their identities had arisen out of a history which, for hundreds of years, had privileged white over black, men over women, and America over the rest of the world. Such a history could not help but distort the vision and practice of these activists, good intentions notwithstanding. A Hard Rain Fell: SDS and Why It Failed traces these activists in their relation to other movements and demonstrates that the New Left's dissolution flowed directly from SDS's failure to break with traditional American notions of race, sex, and empire.