Striking fictions: Women writers and the making of a proletarian realism

The development of proletarian realism in the United States was part of a political strategy, although it was distinct from the Communist Party programme, which sought to portray a united, revolutionary working class. However, four of the earliest and most influential proletarian novels show that when writers focussed on women as both labouring and sexual subjects, the literary format was compelled to recognise a pattern of difference which conflicted with that goal of unity. Written in response to a 1929 textile strike in Gastonia, North Carolina, Mary Heaton Vorse's Strike! (1930). Grace Lumpkin's To Make My Bread (1932), Olive Tilford Dargan's Call Home the Heart (1932) and Dorothy Myra Page's Gathering Storm: A Story of the Black Belt (1932) all conflict with the very literary and political conventions in which they aim to operate and, in so doing, add a significant dimension to what has been generally regarded as a formulaic and predictable genre.     

Women and American history

Psychoanalysis and Feminism, by Juliet Mitchell. New York : Pantheon Books. 435 pp. $8.95.     

Women Activists: rewriting Greenham's history

The Greenham Common Women's Peace Camp protest of the 1980s and 1990s has become synonymous with radical feminism. Given that many of the challenges raised and discourses employed were similar, it might appear as a relatively uncomplicated progression from Women's Liberation. From this perspective, the threat of nuclear war could be viewed as a stark indication of the persistence of male violence enabled by an unremittingly patriarchal world. The women's protest was therefore often described by those who took part as a direct challenge to the status quo, intended to bring about the cultural revolution required to overthrow it. This article examines two histories of the event published in the ‘post-feminist’ era of the mid 2000s. It will demonstrate how a shift in discourses since the end of the protest has enabled these emergent texts to challenge the previously dominant version of the Greenham peace camp. It will go on to suggest that this shift was necessary in order to communicate a new contemporary political message: a message that gains its authority by drawing on other ‘silent’ discourses from Greenham. It will compare this development to the post-suffrage period as observed by other historians. In so doing, it will once again reveal how closely the ‘present’ influences the reflections of the ‘past’, and how this affects the performances of participants in their autobiographical accounts.     

Giving Afghan Women a Voice: women's writing in Afghanistan

This article considers how far women's rights have improved in Afghanistan since the intervention by the international community in 2001. It examines this question through the author's experience of working with an Afghan women's writing group. It looks at the tension between allowing Afghan women to voice their experiences, and the danger of their writing embracing depictions of the female as ‘victim’. It concludes that while depictions of Afghan womanhood may appear to promote ‘negative’ images, the women themselves offer positive role models.     

Women and radio: sounding out new paths in women's history

ABSTRACT

Since its early introduction in the domestic sphere in the 1920s, radio has been used as a medium for the expression of women's voices, needs and concerns. In this introduction we would like to mobilise an understanding of radio as a vital source for doing women's history. Women's radio programming, women broadcasters, and women listeners provide a lens through which a number of histories can be analysed. This introduction provides an overview of the historical relationship between women and radio. It is further dedicated to research that explores the overlapping spaces of radio and women's history, and in particular, points to how radio-related source material can provide new points of departure for women's history.     

Life (Hi)story writing: The relationship between talk and text

This paper is based on my experience of life (hi)story work with Aboriginal women. It will focus mainly on the development of a collaborative methodology between Patsy Cohen and myself and the process of creating the text Ingelba and the Five Black Matriarchs ¹.

Life (hi)story writing lies uneasily on the boundary between biography and autobiography and as such challenges many of our assumptions about telling and writing a life. It has traditionally been regarded as ‘an extensive record of a life told to and recorded by another who then edits and writes the life as though it were autobiography‘². More recently feminist researchers have redefined this process to emphasise its collaborative nature ‘in life history, two stories together produce one. A speaker and a listener ask, respond, present and edit a life‘³. Such a definition focuses our attention on the relationship, the inevitable power relations involved in the processes of the production of knowledge, the interface between talk and text and the need for alternative models to conventional biography and autobiography. Both the process and the text produced by this method are potentially deconstructive of conventional autobiography and biography. They are not simply deconstructive, however, as new narratives and new forms can be created out of this process which enable us to re‐evaluate the telling of all our lives.     

Bosnian refugee women in (re)settlement: gender relations and social mobility

Bosnian refugee women adapted more quickly than their male partners to their host environments in Vienna and New York City because of their self-understanding and their traditional roles and social positions in the former Yugoslavia. Refugee women's integration into host societies has to be understood through their specific historical experiences. Bosnian women in exile today continue to be influenced by traditional role models that were prevalent in the former Yugoslavia's 20th-century patriarchal society. Family, rather than self-fulfillment through wage labor and emancipation, is the center of life for Bosnian women. In their new environment, Bosnian refugee women are pushed into the labor market and work in low-skill and low-paying jobs. Their participation in the labor market, however, is not increasing their emancipation in part because they maintain their traditional understanding of zena (women) in the patriarchal culture. While Bosnian women's participation in low-skill labor appeared to be individual families' decisions more in New York City than in Vienna, in the latter almost all Bosnian refugee women in my sample began to work in the black labor market because of restrictive employment policies. In contrast to men, women were relatively nonselective and willing to take any available job. Men, it seems, did not adapt as quickly as women to restrictions in the labor market and their loss of social status in both host societies. Despite their efforts, middle-class families in New York City and Vienna experienced substantial downward mobility in their new settings. Women's economic and social downward mobility in (re)settlement, however, did not significantly change the self-understanding of Bosnian women. Their families' future and advancements socially and economically, rather than the women's own independence and emancipation remained the most important aspect of their being.