In The Liberation of Women, Roberta Hamilton explores two of the key questions that have been systematically raised by the Women's Liberation Movement: why have women occupied a subordinate position in society and how can the variation in the forms and intensity of their exploitation and oppression be explained? Within the Women's Liberation Movement there have been seen to be two different and opposed answers to these questions: a feminist answer and a Marxist one. This new work attempts to examine this debate in specific analytical terms through a study of the changing role of women during a particular historical period - the seventeenth century. In the course of less than one hundred years the rise of capitalism and the acceptance of Protestantism had separately and together radically altered every aspect of a woman's life. Can both a feminist and a Marxist analysis account for these changes? Do such accounts conflict with each other, making a choice inevitable? Do they overlap to such an extent that retaining both would be redundant? Or, finally, are they complementary, can they usefully coexist? The Liberation of Women will be of particular interest to students of history, sociology and Women's Studies and to those who have been involved in the Women's Liberation Movement. In particular, it will prove essential basic reading for an ever-growing number of courses on sexual divisions in society and the role of women.

In The Liberation of Women, Roberta Hamilton explores two of the key questions that have been systematically raised by the Women’s Liberation Movement: why have women occupied a subordinate position in society and how can the variation in the forms and intensity of their exploitation and oppression be explained? Within the Women’s Liberation Movement there have been seen to be two different and opposed answers to these questions: a feminist answer and a Marxist one. The feminist analysis has addressed itself to a patriarchal ideology, locating the source of male domination and female subordination in the biological differences between the sexes. Marxists, on the other hand, have seen the origins of female subordination in the growing phenomenon of private property, which, in their view, has made possible and necessary the exploitation of these biological differences in the modern world. This new work attempts to examine this debate in specific analytical terms through a study of the changing role of women during a particular historical period – the seventeenth century. In the course of less than one hundred years the rise of capitalism and the acceptance of Protestantism had separately and together radically altered every aspect of a woman’s life. Can both a feminist and a Marxist analysis account for these changes? Do such accounts conflict with each other, making a choice inevitable? Do they overlap to such an extent that retaining both would be redundant? Or, finally, are they complementary, can they usefully coexist? To answer these questions Roberta Hamilton tries to work out the changes that can be attributed to the emergence of capitalism (a Marxist explanation) and those that stemmed from the transformation in patriarchal ideology (a feminist explanation). The Liberation of Women will be of particular interest to students of history, sociology and Women’s Studies and to those who have been involved in the Women’s Liberation Movement. In particular, it will prove essential basic reading for an ever-growing number of courses on sexual divisions in society and the role of women.

Many feminists grapple with the problem of hyper-incarceration in the United States, and yet commentators on gender crime continue to assert that criminal law is not tough enough. This punitive impulse, prominent legal scholar Aya Gruber argues, is dangerous and counterproductive. In their quest to secure women’s protection from domestic violence and rape, American feminists have become soldiers in the war on crime by emphasizing white female victimhood, expanding the power of police and prosecutors, touting the problem-solving power of incarceration, and diverting resources toward law enforcement and away from marginalized communities. Deploying vivid cases and unflinching analysis, The Feminist War on Crime documents the failure of the state to combat sexual and domestic violence through law and punishment. Zero-tolerance anti-violence law and policy tend to make women less safe and more fragile. Mandatory arrests, no-drop prosecutions, forced separation, and incarceration embroil poor women of color in a criminal justice system that is historically hostile to them. This carceral approach exacerbates social inequalities by diverting more power and resources toward a fundamentally flawed criminal justice system, further harming victims, perpetrators, and communities alike. In order to reverse this troubling course, Gruber contends that we must abandon the conventional feminist wisdom, fight violence against women without reinforcing the American prison state, and use criminalization as a technique of last—not first—resort.

The ‘minority’ feminist viewpoints have often been submerged in the interests of maintaining a mainstream, universal model of feminism. This anthology takes into account the various differences among women while looking at the important areas of feminist struggle. While sisterhood is indeed global, it certainly does not mean that all women are required to submerge their specific differences and assimilate to a universal model. Consequently, the collection includes essays by leaders in the field of post-structuralist enquiry as well as by those immersed in the new spirituality, and the social consequences of recent biological research. Other essays reflect the political struggles which continue to be waged with different strategies by socialist and radical feminists, and the self-searching analyses undertaken by feminists uneasy about their inclusion within educational institutions and the radical new interpretations of sexuality within the cultural domain. The collection begins with a critique of white mainstream feminism emanating from Aboriginal women in Australia. The implications of the critique indicate that there is a pervasive racism within the feminist movement.

“A valuable and uncommon perspective . . . The book covers both theory of women’s oppression and the history and politics of women’s movements.” —Dana L. Cloud, author of Reality Bites More than forty years after the women’s liberation movement of the 1960s, women remain without equal rights. If anything, each decade that has passed without a fighting women’s movement has seen a rise in blatant sexism and the further erosion of the gains that were won in the 1960s and 1970s. Yet liberal feminist organizations have followed the Democratic Party even as it has continually tacked rightward since the 1980s. This fully revised edition examines these issues from a Marxist perspective, focusing on the centrality of race and class. It includes chapters on the legacy of Black feminism and other movements of women of color and the importance of the concept of intersectionality. In addition, Women and Socialism: Class, Race, and Capital explores the contributions of socialist feminists and Marxist feminists in further developing a Marxist analysis of women’s oppression amid the stirrings of a new movement today. Praise for Sharon Smith’s Subterranean Fire “Sharon Smith brings that history to life once again, blasting through the myths of the working class that Trump-era narratives cling to in order to connect us once again to the possibility of building broad solidarity.” —Sarah Jaffe, author of Work Won’t Love You Back “A veteran worker-intellectual brilliantly addresses the crisis of the labor movement, skewering those who believe that renewal can come from the top down, and encouraging those who are fighting to rebuild it from the bottom up.” —Mike Davis, author of Planet of Slums

When Feminist Theory: From Margin to Center was first published in 1984, it was welcomed and praised by feminist thinkers who wanted a new vision. Even so, individual readers frequently found the theory "unsettling" or "provocative." Today, the blueprint for feminist movement presented in the book remains as provocative and relevant as ever. Written in hooks's characteristic direct style, Feminist Theory embodies the hope that feminists can find a common language to spread the word and create a mass, global feminist movement.

Feminism in France charts the evolution of the women’s liberation in France (MLF) from its emergence in 1968 to the present. Claire Duchen provides a lucid and compelling account of different feminist practices in France, clarifying the divergent political stances and the feminist theory that informs them. The remarkably clear introduction to French feminist theory, notably of Luce Irigaray and Helene Cixous, places it in its wider intellectual and political context and illuminates the complex connection of feminist thinking to other strands of contemporary French thought, represented by philosophers such as Michel Foucault and Jacques Lacan. The author’s role as ‘participant observer’ and her inclusion of interviews with French activists enhance her discussion, complementing the analytical with the immediacy of lived experience. ‘Claire Duchen’s lucid and succinct account is both timely and valuable.’ – Harriet Gilbert, New Statesman ‘Lucid, sympathetic and very helpful book on the French women’s movement ... will help us to understand the French feminist world much better.’ – Sian Reynolds, Women’s Review ‘An excellent introduction to French feminist theory which clarifies feminism in contemporary French thought, and includes illuminating interviews with activists.’ - SHE

This novel was the major inspiration for the Women's Movement and continues to be a powerful and illuminating analysis of the position of women in Western society___

Qasim Amin (1863-1908), an Egyptian lawyer, is best known for his advocacy of women's emancipation in Egypt, through a number of works including The Liberation of Women and The New Woman. In the first of these important books in 1899, he started from the premise that the liberation of women was an essential prerequisite for the liberation of Egyptian society from foreign domination, and used arguments based on Islam to call for an improvement in the status of women. In doing so, he promoted the debate on women in Egypt from a side issue to a major national concern, but he also subjected himself to severe criticism from the khedival palace, as well as from religious leaders, journalists, and writers. In response he wrote The New Woman, published in 1900, in which he defended his position and took some of his ideas further. In The New Woman, Amin relies less on arguments based on the Quran and Sayings of the Prophet, and more openly espouses a Western model of development. Although published a century ago, these two books continue to be a source of controversy and debate in the Arab world and remain key works for understanding the Arab feminist movement. The Liberation of Women and The New Woman appear here in English translation for the first time in one volume.

Daughters of 1968 is the story of French feminism between 1944 and 1981, when feminism played a central political role in the history of France. The key women during this epoch were often leftists committed to a materialist critique of society and were part of a postwar tradition that produced widespread social change, revamping the workplace and laws governing everything from abortion to marriage. The May 1968 events--with their embrace of radical individualism and antiauthoritarianism--triggered a break from the past, and the women's movement split into two strands. One became universalist and intensely activist, the other particularist and less activist, distancing itself from contemporary feminism. This theoretical debate manifested itself in battles between women and organizations on the streets and in the courts. The history of French feminism is the history of women's claims to individualism and citizenship that had been granted their male counterparts, at least in principle, in 1789. Yet French women have more often donned the mantle of particularism, advancing their contributions as mothers to prove their worth as citizens, than they have thrown it off, claiming absolute equality. The few exceptions, such as Simone de Beauvoir or the 1970s activists, illustrate the diversity and tensions within French feminism, as France moved from a corporatist and tradition-minded country to one marked by individualism and modernity.