This article is from the source 'guardian' and was first published or seen on . It last changed over 40 days ago and won't be checked again for changes.

You can find the current article at its original source at http://www.theguardian.com/world/2015/sep/21/four-decades-later-anne-summers-asks-have-things-really-changed-for-women

The article has changed 2 times. There is an RSS feed of changes available.

Version 0 Version 1
Four decades later Anne Summers asks: have things really changed for women? Damned whores searching for a new feminist agenda after four decades
(about 14 hours later)
Anne Summers finished writing what would become a feminist classic, Damned Whores and God’s Police, in a Sydney house known as “cockroach castle” in 1974. She was 29. She’s now 70, seemingly tireless and as entitled as anyone to be recognised as one of our elders.Anne Summers finished writing what would become a feminist classic, Damned Whores and God’s Police, in a Sydney house known as “cockroach castle” in 1974. She was 29. She’s now 70, seemingly tireless and as entitled as anyone to be recognised as one of our elders.
Summers has organised an eclectic conference to celebrate the 40th anniversary of her book’s publication, to consider its legacy and to tussle with a new feminist agenda, as contested as that will inevitably be – welcome Lavender, from the Coalition of Activist Lesbians Australia.Summers has organised an eclectic conference to celebrate the 40th anniversary of her book’s publication, to consider its legacy and to tussle with a new feminist agenda, as contested as that will inevitably be – welcome Lavender, from the Coalition of Activist Lesbians Australia.
Related: Deep down women still accept it is their role to be God's police | Anne SummersRelated: Deep down women still accept it is their role to be God's police | Anne Summers
Day one of this three-day conference began with a Summers stir. There are a lot of 1970 feminists here, ageing a little, committed still. There are bureaucrats and academic and researchers and community organisers. On my count, there are three men in the room.Day one of this three-day conference began with a Summers stir. There are a lot of 1970 feminists here, ageing a little, committed still. There are bureaucrats and academic and researchers and community organisers. On my count, there are three men in the room.
The younger women will barely recognise the 1975 world Summers outlined. There were no sex-discrimination laws in Australia. Jobs were advertised for “men and boys” or “women and girls”. There was nothing improper about your boss asking you to sit on his knee to take “dictation”. There had been no female premiers or prime ministers, and feminism was called “women’s liberation”.The younger women will barely recognise the 1975 world Summers outlined. There were no sex-discrimination laws in Australia. Jobs were advertised for “men and boys” or “women and girls”. There was nothing improper about your boss asking you to sit on his knee to take “dictation”. There had been no female premiers or prime ministers, and feminism was called “women’s liberation”.
Summers emphasised the importance of language – in her book, date rape didn’t exist – she called it “petty rape”. Domestic violence didn’t rate a mention.Summers emphasised the importance of language – in her book, date rape didn’t exist – she called it “petty rape”. Domestic violence didn’t rate a mention.
And then she got to the nub of it. Celebrate the substantial changes, she said, but what about the central premise of her book? Had that survived the passing of 40 years?And then she got to the nub of it. Celebrate the substantial changes, she said, but what about the central premise of her book? Had that survived the passing of 40 years?
The book’s argument was that Australian women – in an even more rigid way than women from England, for instance – were defined and constrained by stereotypes. They could be “God’s police” – society’s ethical and moral guardians – or shunned as “damned whores” if they didn’t conform.The book’s argument was that Australian women – in an even more rigid way than women from England, for instance – were defined and constrained by stereotypes. They could be “God’s police” – society’s ethical and moral guardians – or shunned as “damned whores” if they didn’t conform.
“The major impediment to female rebellion and that which keeps women physically and psychologically bound to their family-centred roles has been the absence of any cultural tradition which approved of women being anything else,” wrote Summers in the 1970s.“The major impediment to female rebellion and that which keeps women physically and psychologically bound to their family-centred roles has been the absence of any cultural tradition which approved of women being anything else,” wrote Summers in the 1970s.
On Monday she wondered whether this was still true.On Monday she wondered whether this was still true.
“Are Australian women still constrained by the social imperatives of motherhood? Are women expected to fit everything else they do around this, still primary, role as mothers? ... Are flexible workplaces all about making it easier for women – not men – to juggle kids and jobs? Do women feel guilty about being in employment? Do men?”“Are Australian women still constrained by the social imperatives of motherhood? Are women expected to fit everything else they do around this, still primary, role as mothers? ... Are flexible workplaces all about making it easier for women – not men – to juggle kids and jobs? Do women feel guilty about being in employment? Do men?”
According to Summers, in 2015, “many, if not most, women still accept, deep down, that it is their role to be God’s police”, responsible for the emotional and physical management of the family, and censor of their husband’s and children’s behaviour.According to Summers, in 2015, “many, if not most, women still accept, deep down, that it is their role to be God’s police”, responsible for the emotional and physical management of the family, and censor of their husband’s and children’s behaviour.
It was one of the themes of the day, and a contested perspective.It was one of the themes of the day, and a contested perspective.
The 70s feminists were often criticised for scorning women who stayed home with babies, for believing the world of paid work was the only meaningful work. As the academic Dennis Altman said during a panel discussion, these days, the debate has flipped. Politicians, even conservative ones, don’t want women at home looking after children any more. They want them to do more paid work for the sake of the economy. Many women and men would like to spend more time with their children.The 70s feminists were often criticised for scorning women who stayed home with babies, for believing the world of paid work was the only meaningful work. As the academic Dennis Altman said during a panel discussion, these days, the debate has flipped. Politicians, even conservative ones, don’t want women at home looking after children any more. They want them to do more paid work for the sake of the economy. Many women and men would like to spend more time with their children.
Related: Damned Whores, 40 years on: women still stereotyped, says Penny WongRelated: Damned Whores, 40 years on: women still stereotyped, says Penny Wong
Editor Georgina Dent said the issue now was that we are “so deeply wedded to mothers as caregivers” that issues around family – paid parental leave and child care, for instance – remained almost entirely “women’s” issues. The question I had, as unfashionable as it is, is whether at least some women – educated, informed – actually were choosing to define themselves in some profound way as mothers.Editor Georgina Dent said the issue now was that we are “so deeply wedded to mothers as caregivers” that issues around family – paid parental leave and child care, for instance – remained almost entirely “women’s” issues. The question I had, as unfashionable as it is, is whether at least some women – educated, informed – actually were choosing to define themselves in some profound way as mothers.
The agenda Summers and co-organiser Jenna Price have put together for this conference is a rough outline of what a modern feminism might look like, as impossible to define as that is. The British-Somalian activist Nimco Ali spoke of her own female genital mutilation (FGM), and of its political meaning.The agenda Summers and co-organiser Jenna Price have put together for this conference is a rough outline of what a modern feminism might look like, as impossible to define as that is. The British-Somalian activist Nimco Ali spoke of her own female genital mutilation (FGM), and of its political meaning.
In her view, labiaplasty or cosmetic surgery on western women’s genitals for non-medical reasons had something in common with FGM. “It is the internalisation of the misogyny we face on a day-to-day basis,” she said. I intensely disagree that the two are comparable in anything but the most superficial way, but the debate was fascinating and worth having.In her view, labiaplasty or cosmetic surgery on western women’s genitals for non-medical reasons had something in common with FGM. “It is the internalisation of the misogyny we face on a day-to-day basis,” she said. I intensely disagree that the two are comparable in anything but the most superficial way, but the debate was fascinating and worth having.
On Wednesday the former governor general, Quentin Bryce, will talk to the former sex discrimination commissioner, Elizabeth Broderick, about domestic violence. There’ll be lectures and discussions on women and work and the intersection of race and gender.On Wednesday the former governor general, Quentin Bryce, will talk to the former sex discrimination commissioner, Elizabeth Broderick, about domestic violence. There’ll be lectures and discussions on women and work and the intersection of race and gender.
Already there are business cards being swapped and corridor discussions about abortion rights in different states and the threats to reproductive choice in Australia. Forty years on, some things never change.Already there are business cards being swapped and corridor discussions about abortion rights in different states and the threats to reproductive choice in Australia. Forty years on, some things never change.