“Feminism in the United States has never emerged from the women who are most victimized by sexist oppression; women who are daily beaten down, mentally, physically, and spiritually-women who are powerless to change their condition in life. They are a silent majority. A mark of their victimization is that they accept their lot in life without visible question, without organized protest, without collective anger or rage.”

— Bell Hooks , book Feminist Theory: From Margin to Center

p. 1 https://books.google.com/books?id=uvIQbop4cdsC&pg=PA1.
Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory

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Bell Hooks 112

American author, feminist, and social activist 1952

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“Women who are daily beaten down, mentally, physically, and spiritually-women who are powerless to change their condition in life. They are a silent majority. A mark of their victimization is that they accept their lot in life without visible question, without organized protest, without collective anger or rage.”

Bell Hooks (1952) American author, feminist, and social activist

p. 1 https://books.google.com/books?id=uvIQbop4cdsC&pg=PA1.
(1984), Chapter 1: Black Women: Shaping Feminist Theory

“We must ensure we are able to assist women who have been victims of crimes, and help them in securing a life-changing visa so they can safely run away from their abusers and begin a new life without fear, I was pleased to secure state funding for Her Justice that will help the organization support the vital services it provides to at-risk women.”

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“While the visible victims may draw the headlines and attract indignant protests from so-called "pro-life" organizations, the invisible victims are people like you and me who will suffer from diseases that are never cured because funds are being poured down a healthcare sieve in order to maintain permanently-unconscious bodies on complex and costly forms of life support.”

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“The women who are completely on our side – i. e., those who are wholly dedicated and who have accepted our program in its entirety. We should regard these women as the most valuable or our treasures; without their help, we would never succeed.”

Sergey Nechayev book Catechism of a Revolutionary

Catechism of a Revolutionary (1869)

“That is the corrosive paradox of gender feminism's misandrist stance: no group of women can wage war on men without at the same time denigrating the women who respect those men.”

Christina Hoff Sommers (1950) American author and philosopher

Source: Who Stole Feminism?: How Women Have Betrayed Women

“Feminist emphasis on "common oppression" in the United States was less a strategy for politicization than an appropriation by conservative and liberal women of a radical political white women were able to make their interests the primary focus of feminist movement and employ a rhetoric of commonality that made their condition synonymous with "oppression." Who was there to demand a change in vocabulary? What other group of women in the United States had the same access to universities, publishing houses, mass media, money? Had middle class black women begun a movement in which they had labeled themselves "oppressed," no one would have taken them seriously. Had they established public forums and given speeches about their "oppression," they would have been criticized and attacked from all sides. This was not the case with white bourgeois feminists for they could appeal to a large audience of women, like themselves, who were eager to change their lot in life. Their isolation from women of other class and race groups provided no immediate comparative base by which to test their assumptions of common oppression.”

Bell Hooks book Feminist Theory: From Margin to Center

Source: Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory, p. 6.

“We resist hegemonic dominance of feminist thought by insisting that it is a theory in the making, that we must necessarily criticize, question, re-examine, and explore new possibilities. My persistent critique has been informed by my status as a member of an oppressed group, experience of sexist exploitation and discrimination, and the sense that prevailing feminist analysis has not been the force shaping my feminist consciousness. This is true for many women. There are white women who had never considered resisting male dominance until the feminist movement created an awareness that they could and should. My awareness of feminist struggle was stimulated by social circumstance. Growing up in a Southern, black, father-dominated, working class household, I experienced (as did my mother, my sisters, and my brother) varying degrees of patriarchal tyranny and it made me angry-it made us all angry. Anger led me to question the politics of male dominance and enabled me to resist sexist socialization. Frequently, white feminists act as if black women did not know sexist oppression existed until they voiced feminist sentiment. They believe they are providing black women with "the" analysis and "the" program for liberation. They do not understand, cannot even imagine, that black women, as well as other groups of women who live daily in oppressive situations, often acquire an awareness of patriarchal politics from their lived experience, just as they develop strategies of resistance (even though they may not resist on a sustained or organized basis). These black women observed white feminist focus on male tyranny and women's oppression as if it were a "new" revelation and felt such a focus had little impact on their lives. To them it was just another indication of the privileged living conditions of middle and upper class white women that they would need a theory to inform them that they were "oppressed." The implication being that people who are truly oppressed know it even though they may not be engaged in organized resistance or are unable to articulate in written form the nature of their oppression. These black women saw nothing liberatory in party line analyses of women's oppression. Neither the fact that black women have not organized collectively in huge numbers around the issues of "feminism" (many of us do not know or use the term) nor the fact that we have not had access to the machinery of power that would allow us to share our analyses or theories about gender with the American public negate its presence in our lives or place us in a position of dependency in relationship to those white and non-white feminists who address a larger audience.”

Bell Hooks (1952) American author, feminist, and social activist

Source: (1984), Chapter 1: Black Women: Shaping Feminist Theory, p. 10.

“Betty Friedan's The Feminine Mystique is still heralded as having paved the way for contemporary feminist movement-it was written as if these women did not exist. Friedan's famous phrase, "the problem that has no name," often quoted to describe the condition of women in this society, actually referred to the plight of a select group of college-educated, middle and upper class, married white women-housewives bored with leisure, with the home, with children, with buying products, who wanted more out of life. Friedan concludes her first chapter by stating: "We can no longer ignore that voice within women that says: 'I want something more than my husband and my children and my house.'" That "more" she defined as careers. She did not discuss who would be called in to take care of the children and maintain the home if more women like herself were freed from their house labor and given equal access with white men to the professions. She did not speak of the needs of women without men, without children, without homes. She ignored the existence of all non-white women and poor white women. She did not tell readers whether it was more fulfilling to be a maid, a babysitter, a factory worker, a clerk, or a prostitute, than to be a leisure class housewife. She made her plight and the plight of white women like herself synonymous with a condition affecting all American women. In so doing, she deflected attention away from her classism, her racism, her sexist attitudes towards the masses of American women. In the context of her book, Friedan makes clear that the women she saw as victimized by sexism were college-educated, white women who were compelled by sexist conditioning to remain in the home. … Specific problems and dilemmas of leisure class white housewives were real concerns that merited consideration and change but they were not the pressing political concerns of masses of women. Masses of women were concerned about economic survival, ethnic and racial discrimination, etc. When Friedan wrote The Feminine Mystique, more than one third of all women were in the work force. Although many women longed to be housewives, only women with leisure time and money could actually shape their identities on the model of the feminine mystique.”

Bell Hooks book Feminist Theory: From Margin to Center

p. 1-2 https://books.google.com/books?id=uvIQbop4cdsC&pg=PA1.
Feminist Theory: From Margin to Center (1984), Chapter 1: Black Women: Shaping Feminist Theory

“It is obvious that many women have appropriated feminism to serve their own ends, especially those white women who have been at the forefront of the movement; but rather than resigning myself to this appropriation I choose to re-appropriate the term “feminism,” to focus on the fact that to be “feminist” in any authentic sense of the term is to want for all people, female and male, liberation from sexist role patterns, domination, and oppression.”

Bell Hooks (1952) American author, feminist, and social activist

(1981)

“Women are the most charitable creatures, and the most troublesome. He who shuns women passes up the trouble, but also the benefits. He who puts up with them gains the benefits, but also the trouble. As the saying goes, there's no honey without bees.”

Niccolo Machiavelli (1469–1527) Italian politician, Writer and Author

Le più caritative persone che sieno sono le donne, e le più fastidiose. Chi le scaccia, fugge e fastidii e l'utile; chi le intrattiene, ha l'utile ed e fastidii insieme. Ed è 'l vero che non è el mele sanza le mosche.
Act III, scene iv
The Mandrake (1524)

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