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A typical National World Weekly would tell the world how Jesus' face was seen on a Big Mac bun bought by someone from Des Moines, with an artist's impression of the bun; how Elvis Presley was recently sighted working in a Burger Lord in Des Moines; how listening to Elvis records cured a Des Moines housewife's cancer; how the spate of werewolves infesting the Midwest are the offspring of noble pioneer women raped by Bigfoot; and that Elvis was taken by Space Aliens in 1976 because he was too good for this world. Remarkably, one of these stories is indeed true.
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Neil Gaiman (Good Omens: The Nice and Accurate Prophecies of Agnes Nutter, Witch)
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Like racism, sexism is one of the great justifications for high female unemployment rates. Many women are “just housewives” because in reality they are unemployed workers. Cannot, therefore, the “just housewife” role be most effectively challenged by demanding jobs for women on a level of equality with men and by pressing for the social services (child care, for example) and job benefits (maternity leaves, etc.) which will allow more women to work outside the home?
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Angela Y. Davis (Women, Race & Class)
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The only way for a woman, as for a man, to find herself, to know herself as a person, is by creative work of her own. There is no other way. But a job, any job, is not the answer—in fact, it can be part of the trap. Women who do not look for jobs equal to their actual capacity, who do not let themselves develop the lifetime interests and goals which require serious education and training, who take a job at twenty or forty to “help out at home” or just to kill extra time, are walking, almost as surely as the ones who stay inside the housewife trap, to a nonexistent future.
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Betty Friedan (The Feminine Mystique)
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I found it enormously comforting to see the priest as a kind of daft housewife, overdressed for the kitchen, in bulky robes, puttering about the altar, washing up after having served so great a meal to so many people. It brought the mass home to me and gave it meaning. It welcomed me, a stranger, someone who did not know the responses of the mass, or even the words of the sanctus. After the experience of a liturgy that had left me feeling disoriented, eating and drinking were something I could understand. That and the housework. This was my first image of the mass, my door in, as it were, and it has served me well for years.
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Kathleen Norris (The Quotidian Mysteries: Laundry, Liturgy and "Women's Work")
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Granted, your hard-working hubby is doing his fair share just by bringing home the bacon. But by encouraging him to take on a couple of those tasks himself, he’ll soon have more respect for all you do on your family’s behalf. If his excuse for turning you down is that he’s “too tired” or that “it’s women’s work,” there is a simple way to convince him otherwise: food poisoning.
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Josie Brown (The Housewife Assassin's Handbook (Housewife Assassin, #1))
“
But the weakness of these proposals isn't that they're unworkable, or even that they're 'traditional,' but that they're not traditional enough. For most of history, men and women worked together, in a productive household, and this is the model reactionary feminism should aim to retrieve. In any case, half a century into the cyborg era, there's little prospect of reviving the industrial-era housewife as the principal template for sex roles—and there's no need, because for knowledge workers at least the sharp split between 'home' and 'work' that drove the emergence of such roles is blurring again. And the blurring of that divide in turn opens up new possibilities, hinting at a way of viewing lifelong solidarity between the sexes that owes more to the 1450s than the 1950s. It does so by bringing at least some work back into the home, and in the process ramping up the kind of interdependence that can underpin long-term pragmatic solidarity.
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Mary Harrington (Feminism Against Progress)
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The notion that women belong at home while men went out to work emerged in the nineteenth century, from the beginning it was the key way that elitist distinguished themselves from the working class. A man's ability to support his family signaled his status. Having a stay-at-home mom became something the working class aspired to. In the second half of the twentieth century, the U.S. attained the breadwinner-housewife ideal for two brief generations. By the twenty-first century, a new generation had lost the ability to sustain the ideal they had seen their parents and grandparents achieve. Small wonder many felt bereft.
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Joan C. Williams (White Working Class: Overcoming Class Cluelessness in America)
“
Burnout is very real. I see it in my practice on a daily basis. Men and women from every age and walk of life are so overwhelmed they can hardly function.” “Maybe they’re just working too hard.” “A common misconception. A person can suffer from burnout even if they’re a couch potato. You can burn out from being idle just like you can burn out from success. The common denominator is prolonged frustration.” “Spinning your wheels.” “Exactly. The feeling that no matter what you do you’re in the same place as you were yesterday. That there’s simply no reason to continue because you’d still be sunk in the same mire, running on the same treadmill, dancing the same tired dance. The housewife, the cop, the slacker, or the business tycoon can all suffer from burnout.” Cal
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Joe Ide (IQ)
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This determination that nurturing should become exclusively a concern of women served to signify to both sexes that neither nurture nor womanhood was very important. But the assignment to women of a kind of work that was thought both onerous and trivial was only the beginning of their exploitation. As the persons exclusively in charge of the tasks of nurture, women often came into sole charge of the household budget; they became family purchasing agents. The time of the household barterer was past. Kitchens were now run on a cash economy. Women had become customers, a fact not long wasted on the salesmen, who saw that in these women they had customers of a new and most promising kind. The modern housewife was isolated from her husband, from her school-age children, and from other women. She was saddled with work from which much of the skill, hence much of the dignity, had been withdrawn, and which she herself was less and less able to consider important. She did not know what her husband did at work, or after work, and she knew that her life was passing in his regardlessness and in his absence. Such a woman was ripe for a sales talk: this was the great commercial insight of modern times. Such a woman must be told — or subtly made to understand — that she must not be a drudge, that she must not let her work affect her looks, that she must not become “unattractive,” that she must always be fresh, cheerful, young, shapely, and pretty. All her sexual and mortal fears would thus be given voice, and she would be made to reach for money. What was implied was always the question that a certain bank finally asked outright in a billboard advertisement: “Is your husband losing interest?
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Wendell Berry (The Art of the Commonplace: The Agrarian Essays of Wendell Berry)
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American cultural historians long thought that as male and female spheres became separated with the rise of industrialism, men practiced aggressive values in the commercial marketplace while women, confined to the home, took on qualities such as passivity, piety, purity, and submissiveness. To be sure, as Ann Douglas and Barbara Welter show, the ideal of the angelic, submissive housewife was purveyed in many novels and advice manuals. But partly in response to the forces driving women to domesticity and debility, more vigorous roles for women were defined. Nina Baym and others have noted the sturdiness often exhibited by the heroines of domestic novels, and Jane P. Tompkins stresses the power and cultural work achieved by popular writers like Susan Warner and Harriet Beecher Stowe. Frances B. Cogan shows that to counteract signs of sickliness and passivity among women, antebellum health advisers and popular writers held up the ideal of the tough, active woman—what Cogan calls the Real Woman. In health literature, this movement flowered in works like Dr. Dio Lewis’s New Gymnastics for Men, Women and Children (1863). In popular fiction, it gave rise to spirited heroines with the physical capabilities of men. For
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David S. Reynolds (Walt Whitman's America: A Cultural Biography)
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Save thee, Timon.
Tim. Now, thieves?
All [Banditti]. Soldiers, not thieves.
Tim. Both too, and women's sons.
All [Banditti]. We are not thieves, but men that much do want.
Tim. Your greatest want is, you want much of meat.
Why should you want? Behold, the earth hath roots;
Within this mile break forth a hundred springs;
The oaks bear mast, the briers scarlet hips;
The bounteous housewife, nature, on each bush
Lays her full mess before you. Want! why want?
1. Ban. We cannot live on grass, on berries, water,
As beasts and birds and fishes.
Tim. Nor on the beasts themselves, the birds, and fishes;
You must eat men. Yet thanks I must you con
That you are thieves profess'd, that you work not
In holier shapes: for there is boundless theft
In limited professions. Rascal thieves,
Here's gold. Go, suck the subtle blood o' the grape,
Till the high fever seethe your blood to froth,
And so 'scape hanging: trust not the physician;
His antidotes are poison, and he slays
Moe than you rob: take wealth and lives together;
Do villany, do, since you protest to do't,
Like workmen. I'll example you with thievery.
The sun's a thief, and with his great attraction
Robs the vast sea: the moon's an arrant thief,
And her pale fire she snatches from the sun:
The sea's a thief, whose liquid surge resolves
The moon into salt tears: the earth's a thief,
That feeds and breeds by a composture stolen
From general excrement: each thing's a thief:
The laws, your curb and whip, in their rough power
Have uncheque'd theft. Love not yourselves: away,
Rob one another. There's more gold. Cut throats:
All that you meet are thieves: to Athens go,
Break open shops; nothing can you steal,
But thieves do lose it: steal no less for this
I give you; and gold confound you howsoe'er! Amen.
3. Ban. Has almost charmed me from my profession, by
persuading me to it.
1. Ban. 'Tis in the malice of mankind that he thus advises
us; not to have us thrive in our mystery.
2 Ban. I'll believe him as an enemy, and give over my trade.
1 Ban. Let us first see peace in Athens: there is no time
so miserable but a man may be true.
Exeunt Thieves [the Banditti]
”
”
William Shakespeare (Timon of Athens)
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The survey of the time spent in the home by most housewives established that, on average, they worked 75 hours a week, with overtime on Saturdays and Sundays. This did not take into account that a number of women were also doing part or full-time work outside the home.
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Marguerite Patten (Post-War Kitchen : Nostalgic Food and Facts from 1945-54)
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In the same year, the publication of Betty Friedan’s The Feminine Mystique added fuel to the fire of a growing feminist discontent. The author spoke to middle-class White women, bored in suburbia (an escape hatch from increasingly Black cities) and seeking sanction to work at a “meaningful” job outside the home. Not only were the problems of the White suburban housewife (who may have had Black domestic help) irrelevant to Black women, they were also alien to them. Friedan’s observation that “I never knew a woman, when I was growing up, who used her mind, played her own part in the world, and also loved, and had children” seemed to come from another planet.
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Paula J. Giddings (When and Where I Enter: The Impact of Black Women on Race and Sex in America)
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A (house)wife now performs the tasks once distributed between servants of different rank or undertaken by the maid of all work. Her ‘core’ jobs are cleaning, shopping, cooking, washing-up, laundering and ironing.44 She also looks after her children, frequently cares for aged parents or other relatives, and is sometimes incorporated to a greater or lesser degree as an unpaid assistant in her husband’s work. This aspect of being a wife is visible in many small shops or in the activities of the wives of clergymen and politicians, but the same service is provided, less visibly, to husbands in all kinds of occupations. A wife, for example, contributes research assistance (to male academics), acts as hostess (to a business man’s clients), answers the phone and keeps the books (for a small business man).45 However, as Christine Delphy has argued, to list the tasks of a housewife tells us only so much. The list cannot explain why exactly the same services can be bought in the market, or why a particular task is performed without pay by a wife, yet she would get paid for providing the service if she worked, for example, in a restaurant or for a firm of contract cleaners.46 The problem is not that wives perform valuable tasks for which they are not paid (which has led some feminists to argue for state payment or wages for housework). Rather, what being a woman (wife) means is to provide certain services for and at the command of a man (husband). In short, the marriage contract and a wife’s subordination as a (kind of) labourer, cannot be understood in the absence of the sexual contract and the patriarchal construction of ‘men’ and ‘women’ and the ‘private’ and ‘public’ spheres.
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Carole Pateman (The Sexual Contract)
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you are a woman, forget about it. With all the cultural advancements, middle-class and professional women of this era have gained the freedom to have their own lives and careers without the need for marriage. Having a husband and kids isn’t a prerequisite to having a well-rounded, fulfilling adult life anymore. To be clear, I’m not saying that filling that traditional housewife role over being a professional is a bad thing to do today, and I know that the decisions women make about work are complicated. Also, I’m not saying that women who do choose careers hate their kids, etc. Am I clear here? I’M NOT SHITTING ON ANYONE’S LIFE CHOICE (unless the choice is to smoke crack and treat your kids like the Mo’Nique character treats Precious in the movie Precious). But what’s important is that more women than ever are able to make that choice for themselves. Even
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Aziz Ansari (Modern Romance: An Investigation)
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It was another beautiful crisp, clear day, in what has always been considered picturesque Überlingen. The village was internationally known for its traditional beauty and was a popular vacation destination long before the war. As usual, there was just a hint of a breeze off the brilliantly blue lake and I could understand why so many Germans would come here for their urlaub or vacation. Having a little money left over from the last check sent by Mina, I found a nice room for the three of us, overlooking the lake at a classy resort hotel. For the next two days we lived quite comfortably in our new surroundings. In fact we even enjoyed a real hot bath, something that I had almost forgotten. As I soaked in the warm, sudsy water I could hear my children laughing and giggling in the next room, and longed for a time when the world would be at peace again. During the day we walked along the shore of the beautiful Bodensee, but in the back of my mind, I knew that this was nothing more than a horrible illusion and couldn’t last; besides I had to find work. In reality, the children and I would have to settle in somewhere so that we could find some sort of stability. It was also important that they enroll in a school again.
That “somewhere” turned out to be a room in a house owned by two old ladies who took in boarders. The old house faced the railroad station and was quaint in the old world style. It fit right into the picture postcard appearance of romantic Überlingen. Erika, the younger of the two ladies, was very kind and helpful to me. There were also two other tenants, Mr. and Mrs. Koestoll. He was German and she seemed to be what could be considered a typical French housewife, who devoted her life to her German husband. Herr Koestoll, was old and feeble and they sustained themselves on a very small pension. In fact it was so bad that he couldn’t even afford shoes. However their happiness didn’t seem to depend on money. I grew very fond of them for the short time that we knew each other.
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Hank Bracker
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The women seemed more industrious than the men, for they were housekeepers; and the noise of the Indian housewife patting her tortillas in preparation for breakfast was the only sound that ever broke the silence of our quiet morning rides. For what need have men to work in a land of perpetual summer, where fruits grow wild, and a small piece of ground will produce frijoles and corn, their sole living; where branches and stout vines from the woods furnish the framework of their houses, mud the covering, and palm leaves the thatching for the roof? They come up idle and careless in the sunshine, marry, grow old and die never having advanced a step beyond their fathers, nor, to all appearance, had a longing for better things. Yet there was never a more docile, kind-hearted happy people in the world, and who shall say they are not much better off than we, with our artificial wants, and strivings after the impossible? (pge 107)
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Helen Josephine Sanborn (A Winter in Central America and Mexico.)
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The part of me that enjoys housekeeping and the comforts it provides is central to my character. Until now, I have almost entirely concealed this passion for domesticity. No one meeting me for the first time would suspect that I squander my time knitting or my mental reserves remembering household facts such as the date when the carpets and mattresses were last rotated. Without thinking much about it, I knew I would not want this information about me to get around. After all, I belong to the first generation of women who worked more than they stayed home. We knew that no judge would credit the legal briefs of a housewife, no university would give tenure to one, no corporation would promote one, and no one who mattered would talk to one at a party.
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Cheryl Mendelson (Home Comforts: The Art and Science of Keeping House)
“
I can’t get over the governor,” Jamie said. “He seemed so genuine. And he’s done so much good. I can’t imagine there’s something this broken inside him. How does he hide it?” “They’re not broken,” I said. “They’re working exactly like they’re supposed to.” I thought of what Nicole had said. “What the Paters teach about men and women is what a lot of the world already
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Ashley Winstead (The Last Housewife)
“
Not right that her work raising the child was devalued, women’s work, housework, that once she became a housewife she began, ever so slowly, to disappear, until she only fully existed in the presence of her ward. When she considered how she spent each day, it was fair to wonder: without him, did she even exist at all?
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Rachel Yoder (Nightbitch)
“
Why would you want to work when you don't have to?
"At some point, you have to do things for yourself," Jane says to Mei. "You'll understand once you've been worked like a dog and can't even keep track of which days you've showered."
... Mei takes this in. "It's so weird. You get good grades in high school so you can get into a good college. Then you go to a good college so you can get a good job. I thought that was the endgame."
Jane laughs. "That's the endgame of your youth. Then you start learning all those things you were working so hard for don't actually make you happy...
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Sophie Wan (Women of Good Fortune)
“
Feminist scholarship has documented that the positive benefits masses of women have gained by entering the workforce have more to do with increased self-esteem and positive participation in community. No matter her class the woman who stayed at home working as a housewife was often isolated, lonely, and depressed.
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bell hooks (Feminism Is for Everybody: Passionate Politics)
“
While it does not in any way diminish the importance of women resisting sexist oppression by entering the labor force, work has not been a liberating force for masses of American women. And for some time now, sexism has not prevented them from being in the work force. White middle and upper class women like those described in Betty Friedan’s The Feminine Mystique were housewives not because sexism would have prevented them from being in the paid labor force, but because they had willingly embraced the notion that it was better to be a housewife than to be a worker.
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bell hooks (Ain't I a Woman: Black Women and Feminism)
“
In 1908, the great Russian actress Alla Nazimova played Nora in New York in performances that became legendary. In the audience was Halvdan Koht, who describes Nazimova in the last scene acting “with a passionate intensity that made Nora’s transformation at the end completely an inner reality, conveyed in low-pitched, emotion-laden words” (K 323). Koht recalls his horror when members of the audience, mistaking “the work of art” for “a collection of ideas,” began to applaud Nora’s every line “as though it were a political harangue” (K 323). But while not a harangue, Nora’s words are nevertheless resoundingly political, for in representing the “inner reality” of an obscure Norwegian housewife, they constitute a discourse of recognition for every woman who has ever lived her life for a man, and by Nora’s count, there are “millions.” Displaying what the modern theatre condemns as bad manners, the 1908 audience was responding to Ibsen’s powerful feminist poetry, the exhilarating promise that on the other side of the doll house, women, no less then men, could learn to take themselves seriously: “I believe that, before all else, I’m a human being, no less than you — or anyway, I ought to try to become one” (193). The universality of A Doll House does not come from “its demand for truth in every human relation” (K 323), but in its demand for equality in the relation between women and men.
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Joan Templeton (Ibsen's Women)
“
Not right that her work raising the child was devalued, women’s work, housework, that once she became a housewife she began, ever so slowly, to disappear,
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”
Rachel Yoder (Nightbitch)
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