Body and Mind
Katha Pollitt On The Struggle Over Abortion Rights
If one in three women has had an abortion, you can’t really talk about it as some rare practice indulged in only by particularly evil women. . . . What do you do with that one-third of women? . . . Put them in prison?
THREE DAYS after Christmas, and I was at the poker table along with Seymour and McCafferty at Keith’s place.
Once, while passing notes during a chemistry lecture, Jane and I decided we would each write on a piece of paper what articles of clothing we had not taken off on our last date. When we unfolded each other’s notes, we had both written the same thing: socks.
I thought the place looked familiar, but I wasn’t sure. I put down my plate of eggs, grabbed the TV remote, and turned up the sound. It was an abortion-clinic bombing: one bomb to lure the law, a second bomb to blow them up. I finished my eggs and got ready for a long day of hype and second-guessing and yellow tape. I’d been a TV reporter for fifteen years, and I’d grown to hate big stories: the competing pack of journalists, the producer’s threats, the pressure to learn something that no one else knew, anything.
This child is not my own, but still the words of possession slip from me: “My baby girl. My sweet baby.” Although I’ve never seen her before, I think I know what she needs: the lights at her hospital bedside dimmed, her loose arms girdled securely against her chest. She has no name except “Girl” and a family surname typed on the identification card at the foot of her crib.
A Conversation With Alix Kates Shulman
The definition is much broader now that feminist ideas have spread throughout the culture. I would say that anybody who wants to call herself a feminist is a feminist. In addition, there are “applied feminists” — to borrow the writer Carolyn Heilbrun’s wonderful term — meaning someone who may not call herself a feminist but who lives like one. In the early days, there was a lot of debate about who was a real feminist. At the beginning of any movement, definitions seem to matter more. In the late sixties, there was a sense that we were just a handful of people. As the movement spread, we were very worried about being co-opted. So whether or not a newcomer was a “true” feminist seemed to matter, especially if that person was representing feminism in the media; there was a lot of mistrust of the media. We didn’t want to give up on our larger ideals and settle for something less.
I have been in many women’s groups: walking groups, writing groups, ritual groups, clothing-exchange groups, exercise groups, even a long-ago Tupperware group. So it wasn’t odd to hear Sarah talk, at a meeting of my oldest women’s group, about an entirely different group of women with whom she met. These women rode horses into the deepest part of the woods, and upon arrival, each told a secret.
A Conversation With Anne Finger About Disability, Abortion, And Assisted Suicide
We’re being told that medicine is supposed to get rid of disabled people — either by curing us or killing us. This idea is deeply rooted in industrial culture. I think there will be tremendous social pressure to “choose” suicide in the future.