The women from North and South Viet Nam who cultivated andencouraged these international contacts also articulated a unique genderrole for women in the struggle for peace and national liberation. They rep-resented women’s organizations in their respective regions, specifically theVietnam Women’s Union (VWU) in the North and the South VietnamWomen’s Liberation Union. Although the phrase women’s liberation in theU.S. context referred to activists who sought to identify and subvert theworkings of patriarchy, these Vietnamese organizations mobilized womenprimarily for anticolonial struggles. Because of the long history of politicalrepression in their country, by both French and American colonizers, thesewomen had an array of life experiences that generally exceeded those oftheir Western counterparts

Finally, this study examines how North American activists both chal-lenged and were influenced by Orientalist understandings of Asia and Asianwomen. Edward Said conceptualized Orientalism as a system of knowledgethat the West developed about the East as the Occident colonized the Orient.3Within this framework, the East historically serves as a contrasting and notcoincidentally inferior image to the West. This polarization not only createdthe Orient in the Occidental imagination but also defined the West to itself.Leila Rupp, in her study of interwar female internationalism, identifies a par-ticularly female form of Orientalism that Western women exhibited towardtheir non-Western sisters.

Women everywhere are persecuted, imprisoned, and put to death — the extreme form of censorship— for exercising the right to free speech and association. Yet, we keep on speaking out because wehave to. Censorship is one of the most powerful forms of oppression. It isolates people. It stopscriticism, protest, action. It prevents a progressive continuum of struggle. Kept in ignorance,· notknowing our history, our roots, we have to start over from the beginning

Above all else, our politics initially sprang from the shared beliefthat Black women are inherently valuable, that our liberation is anecessity not as an adjunct to somebody else's but because of ourneed as human persons for autonomy

Murkoffdid not treat family as embedded in other institutions and other sets ofexpectations. Curiously, What to Expect offered little to no discussion ofhow women’s expectations are shaped by cultural and political institutionsand social change. Indeed, Murkoff did not treat working women until the2002 edition, and even then, they were presented as an exception framed bypersonal choice; by 2008 Murkoff had expanded the section on pregnancyand work to ten pages—filled primarily with warnings about the physicaland emotional stresses of work and none of the rewards.

Try not to forget, though the baby's lids finally do float shut,how Ears dubs mother and babe "the nursing couple."You who have forgotten what it's like to be a couple,or who never were one. And how generous of the doctorto suggest that Dad could use some rest. Or that a babymight be content on Pop's hairy, milk-ductless chest

And fathers too, for being a part of this,for being able to stand apart from it.Especially that eight -time dad,Dr. Ears-whose own lobes stick outlike a goblin goody-goodyas he sneers from his booksthat suggest women shouldwholly sink themselves,douse themselves in the milkof motherhood and lightthe match or baby willnever become attached.

vet the rising divorce rate reflected more than J·ustAme • , ..1 ncans risinglifeexpectancy,the gr~~h ~f s~ateand federal bureaucracy,and marriedwomen'sgrowing part~cipatio~ m the workforce.Even more importantly,Americansbegan to reJect the idea that remaining married at all costs wasa personalresponsibility and a social good. Feminists,of course,playedanimportantrole in this shift. The most radical contingent of the feministmovement,including many lesbian feminists,compared marriageto legal-izedprostitution and slavery

CAMILLEANDDoYLE MITCHELLmarried in 1955 and had three childrentogether. Outwardly, they had a conventional middle-class marriage. Doyleworked as an instrumentation technician, while Camille stayed home andtook care of their children. Together they owned a house in San Jose, astation wagon, a motorcycle, and an extensive record collection. 1 Still, theirmarriage was not without its problems, and by the late 1960s Camille washaving an affair with her married next-door neighbor, Darlene Reynolds.Although Camille did not speak openly with Doyle about her relationship,he "strongly" suspected it.

T o be "like other women" had been a problem for me. Fromthe age of thirteen or fourteen, I had felt I was only acting thepart of a feminine creature. At the age of sixteen my fingerswere almost constantly ink-stained. T h e lipstick and high heelsof the era were difficult-to-manage disguises. In 1945 I waswriting poetry seriously, and had a fantasy of going to postwarEurope as a journalist, sleeping among the ruins in bombedcities, recording the rebirth of civilization after the fall of theNazis. But also, like every other girl I knew, I spent hours try-ing to apply lipstick more adroitly, straightening the wanderingseams of stockings, talking about iłboys." There were two dif-ferent compartments, already, to my life. But writing poetry,and my fantasies of travel and self-sufficiency, seemed morereal to me; I felt that as an incipient "real woman" I was afake. Particularly was I paralyzed when I encountered youngchildren. I think I felt men couid be—wished to be—connedinto thinking I was truly "feminine"; a child, I suspected, couldsee through me like a shot.

So,I ’ma strongwoman.A womanofthe80’s,tryingtodo itallbeforeI leave.Greenpeace,Amnesty,Move,lawschool.Allor none.Democracyin theunitedstates?Oh,I hardlythinkso. Anywhereelsein the world?Possible,yetdubious.Perhapsonlywhereourgovernmentisn’tdealingdrugs,sellingarmsto fascists,or stagingfraudulentelectionsandimplementingpuppetgovernments..Whatiftheyno longerdesireto be "onourside?"Stagea coup,whatthehell,thepeoplearestarvinganywaysso that70%of theworldsincomeis in thehandsof 10%of theu.s.population.And the newspapersdenounceNicaraguaandCuba.I knowwe’reawakingfromourpoliticalslumberofblindfaithin capitalhill,butwhenwillthenightmarestoprecurring?Whenis everyonefinallygoingto receivetheirshareof justice?Whenis oursenseofthe"right"goingtotakeoverthissenselessimperialism?Whenwilljusticebepumpedintotheveinsand bloodof the peoplewho arecurrentlybeingpumpedfullof cocaineandheroin?Whenwillthegovernmentstopusingthe12yr olds,the14-17yroldsto pushtheirdrugsso thattheirwivescanhaveadiamondfromSouthAfrica.Whenis the pressgoingtoreportaccuratedescriptionsof whatis goingon in theworld?How muchlongerdo we needto hearthe lies?ThanktheChristieInstitutefortheworkthattheyaredoing,uncoveringthescandalsthathavecreatedtheworstimagetheu.s.hashadin our200yearsof existence.Of coursethoseat Big Mt.andall thec’","sacredlandsof theAmericanIndianpeoplehaveknownforprecisely200yearswhatthievesand liarsthosewho holdandendorsetheEuro-expansionistvisionare.Isn’tthetimenowto getbackto basics,to ensurehumanandpoliticalrightsto everyoneon theplanet.To stopmakingmoneyoursolemotivatingfactorandtostartlivingwithpeace,equality,justiceandloveforourbrothersandsistersaroundtheworldandourbrothersand sistersin thiscountrywho are beingoppressed,druggedandstarved

verthepastseveralyearsI havehadtheopportunityto becomefamiliarwithanagriculturalcommunityin the PeruvianAndes.My ethnographicaland languagefieldstudiesleadme to a highland,Quechua-speakingpuebloat the baseof Peru’shighestmountain,Mt.Huascaran.Of my manyexperienceswithintherealmof dailyvillagelife,the pleasantmemoriesof eveningvisitsby womenand childernfigureprominentlyinmy reflectionson theunderstandingof socialinteractions.YounggirlsandwomenwithwhomI had developeda certainamountof trustwouldsometimescometo visitme atnight.Oftentheywouldofferto singme theirfavoritesongs.It wasa specialmoment,the sharingof thesesongs.I was especiallytouchedone eveningwhenDonaVictoria,a highlyrespectedelderwomanof the community,cameto visitme. We closedthedoorsof my adobefor privacy,and thenshe seatedherselfon the floor,lookedupwardsand sangme her song

Women are more likely to be witchesnow, but women can also be the onewhose laughter is abrasive or who scareus witches when they don't understandthe auras, don't feel them, and doublyhurt us by being close to us in theirbodies, but far away in their souls. Butmostly it is the men, and when the menare together in larger and largernumbers, then all the more scary andhurtful is it urging us to scream, chant

In the same interview, I argued thatlots of "straight" women, as soon as theyfound that I was gay, were convincedthat "I was chasing them around." Istated that this error was based on thefalse assumption that because I was alesbian, I was oversexed and desired"anything that's female and on two legs."This error had therefor been madewithout regard to my feeling as towhether or not I was attracted to thewoman in question. But, instead ofsimply making this last statement, Istupidly said that even "fat and dumpyand ugly" women did this to me; thus Ileft the reder to infer from my commentsthe fact that my feelings in the matterwere being disregarded.

Humble as a woman anywhere    I remember finding you inside the laundromat    in Ruleville                      lion spine relaxed/hell                      what’s the point to courage                      when you washin clothes?

Dissatisfiedand lonely,Martha e t ommy an went co tve withr th d h ,·nCraigcounty. She movedher householdgoods toher ra er an mot er .h. 0 k g the ShawneeIndians. Her guardian went to Vinita aW ,ce a s amon 'b d therefindingMartha in her Packard car, put her out onnear y town, anthe streetand cookher car awayunder a writ of replevin.Martha got a con-h Ugh the kindnessof a friend, and went home only to find anveyance,t roempty house.Her householdgoods had been taken by her guardian, evento the kitchenstove.For her and her cwo small children, there was not abed nor a chairnor food in the house. Her "professional"guardian furtherplaceda noticein the newspaperwarning the public againstgiving Marthaany credit.He wroteher a letter;coldher she would get no money from himuntil shereturnedcoOsageCounty

aughter; mixed up the signs; got welded; whined;wiped back to front; packed at midnight the nightbefore; bored self to death; pictured it allwrong; fixated;inverted the colors

The worry on the other side of this insistence was that any lapsed ordisingenuous heterosexual might be given to “promiscuity” and “prostitu-tion,” deviant categories associated with working class and racialized transwomen

After spending six months in Los Angeles in 1947, Lawrence returnedto San Francisco and moved in with a roommate named Donna, withwhom she became close. “Our friends never seemed to think of me asanything but [Louise], a female,” she explains in her autobiography, but“the fact that a number of these friends were homosexually inclined wasimmaterial for they never attempted to involve either Donna or myself inthis activity” (no page number).

Louise Lawrence and the unnamed transsexual lesbian from Mother Campare not historical evidence of the preponderance or demography of translesbians in the mid twentieth century, nor are they a corrective thatrestores lesbianness to a trans-inclusive identity. Rather, as two archivalobject lessons that require careful attention to regimes of opacity, clos-eting, and compulsory heterosexuality, they signal lesbian as a readingpractice for the past, a way of destabilizing the historiography that fixesthe relationship of lesbian to trans in the supposed conflicts of the early1970s, as well as their sexological matrices. While transvestite and trans-sexual woman were matters of shifts in gender, the archive suggests thatthey were also matters of sexuality, of a mode of prohibited desirebetween women, and much richer worlds of erotics, sociality, and rela-tionships than contemporary taxonomies separating gender and sexualityallow for—or that the most extreme misogynist theories of trans wom-anhood, such as sexologist Ray Blanchard’s “autogynephilia” (see Moser,2010) would dare admit

I don’t come with jokes to relitigate the so-called “border wars” betweenlesbians and trans masculine people (Gill-Peterson, 2018, pp. 167–171),about which much ink has been spilled, both in the 1990s and morerecently. What draws my attention is that the contest here, the ostensibleopposition between lesbian and trans is not cleanly over “gender” or“woman”—whatever the relations or differences between those might beimagined to mean—but sexuality. The cited critique of the trans exclu-sionary “radical” feminist (TERF)’s hostility to Elliot Page concerns thecomedy of their mistaking a trajectory from lesbian to trans man as beinga product of what Adrienne Rich (1980) first termed “compulsory hetero-sexuality,” a term forever caught in Rich’s endorsement of Janice Raymond’stransphobic magnum opus, The Transsexual Empire (1979). 1 As countlessother tweets from the day Page came out exclaimed with glee, gay men,trans and non-trans alike, were practically placing bets (Urquhart, 2020)on just how gay Page might soon announce himself to be, aestheticallyand/or romantically.If the shallow content of the ostensible schism between lesbian andtrans as imagined by the trans exclusionary speaker on Twitter is notgender so much as sexuality, it suggests that their referenced problem of“the compulsory” has yet to be adequately understood. What is the dif-ference between being “forced” to appear heterosexual and being forcedto assume a legible sexual and gender identity as distinct narratives ofthe self? The fallacy of assuming that trans men are all straight, or thatsocial or medical transition is inextricable from a heterosexualizing process,is only one side of the coin of this logic. It is, strictly speaking, no lesspresumptuous to assume that Elliot Page will turn out to be gay. Whatreally draws my attention to him is precisely this unfinished business ofthe incommensurability of sexuality and gender as enmeshed zones oftrans experience, desire, and sociality that routinely transgress all systemsof norms designed to discipline them. The TERF arrangement of thiswould be that the refusal to recognize transness as real ontologizes sex-uality—in this case, lesbianism—and subjects it to attack by a heterosex-uality that arrives as trans masculinity.

At night the community comes together to sing and dance over the girl.Both men and women are part of this dancing. This is where the name for thedance comes from—“they will beat time with sticks over her.” The people whoattend sing throughout the night while the young girl sits in a corner of thehouse with a blanket covering her. She is supposed to remain in seclusion andmeditation, so throughout the public parts of the ceremony she remains cov-ered. The importance of these songs and of community members coming tosing over the girl was reflected in many of the kinahłdung’s interviews, wherethey spoke about being personally affected by the singing in this ceremony

Mexican women are noted for the clean wash which theyhang on the line. It is likely that a large amount of energyis consumed to produce this cleanliness. Her children are alsonoted for being dirty in appearance most of the time

The hostess should see that her table is immaculate; shouldreceive her guests and seat them ; should lead the conversation,and see that all her guests are served and comfortable. Sheshould steer away from all embarrassing subjects.The waitress should be neat in appearance, quiet and unob-trusive in her movements, observant of the needs of those whomshe serves, and alert in carrying out instructions of the hostess.Mexican, girls need a great deal of training in serving andtable etiquette, as being a waitress may be their method of ob-taining a livelihood. Sloppy appearance and uncleanliness ofperson would not be tolerated in a waitress and would be thecause of no position or losing one already obtained

If we can teach the girls food values and a careful systemof budgeting; how to plan in prosperity for the day of no in-come and adversity, we shall avoid much of the trouble men-tioned here, in the future. Children will not come to schoolthen without breakfast.Employers maintain that the man with a home and familyis more dependable and less revolutionary in his tendencies.Thus the influence of the home extends to labor problems andto many other problems in the social regime. The homekeepercreates the atmosphere, whether it _beone of harmony and co-operation or of dissatisfaction and revolt. It is to be remem-bered that the dispositions, once angelic, become very muchmarred with incorrect diet and resultant digestive

More interested in painting a poignant picture than disseminating accuratefacts, journalists presented girl suicide as illuminating performances in pathology,emotive snapshots offering readers access to individual suffering and larger social ills.For instance, in 1913 one girl suicide, Miss Lucille M. Gibson of Oakland, California,“jumped to her death from a ferry boat” after being “criminally assaulted” by her fiancé

Editorialized reports on suicides of young, white-looking female immigrants, insum, set to expose an inherent unfitness—not only to participate in US civic life but tofulfill a narrative of self-betterment essential to the national ethos.60 That inability, onits turn, presumably stemmed from foreign girls’ constitution.

g female aspiration for (professional, emotional, economical) independence.39The sheer volume of headlines singling out non-Anglo-Saxon female newcom-ers as victims of the “suicidal mania” gestures to journalists applying this feminizednarrative of urban hardship to xenophobic fears regarding immigration.40 Due to hertroubling intersectionality, the immigrant girl who appears white and well-adjusted butstill commits suicide became a site for embattled discussions on a standard definitionof “whiteness” and, by extension, “wellness.”

At a time whenpolitical and institutional history was the measure of significance and socialhistory had only recently been elevated to legitimacy, the subject “women”was defined as doubly marginal.

In 1969 the status of women in the profession was marginal and hedgedabout by discriminatory practices and an androcentric tradition.

Women were not onthe boards and offices of the professional organizations. The same was truefor members of minority groups, only their exclusion was closer to total

As animmigrant in the United States I worked in typical unskilled women’sjobs, from domestic work to file clerk, and it took me years to work myway up to becoming a medical technician

In brief:  the more students are led to focus on how well they’re doing, the less engaged they tend to be with what they’re doing.

A key element of authentic assessment for these and other teachers is the opportunity for students to help design the assessment and reflect on its purposes — individually and as a class.

Research on the effects of grading has slowed down in the last couple of decades, but the studies that are still being done reinforce the earlier findings.

Collecting information doesn’t require tests, and sharing that information doesn’t require grades.