Feminist Theory The Intellectual Traditions

Radical Feminism 
Radical feminist theory was developed by a group of ex-'movement women' in the late 1960s and early 1970s, primarily in New York and Boston. "Movement women" were those who had participated in the political activities of the civil rights and antiwar campaigns of the 1960s. Much as nineteenth century feminists became aware of their own oppression through the treatment they received from their male cohorts in the abolition movement, so twentieth century radical feminists came to their consciousness in reaction to the contemptuous treatment they received from male radicals in the "New Left". (Donovan, 2012; p139)

Much of the radical feminist theory was therefore forged in reaction against the theories, organisational structures, and personal styles of the male "new Left". (Donovan, 2012; p139)

Radical feminists came to believe that all these issues were interrelated, and that male supremacy and the subjugation of women was indeed the root and model oppression in society and that feminism had to be the basis for any truly revolutionary change. (Donovan, 2012; p139)

Included the idea that the personal is political ; that patriarchy, or male-domination - not capitalism - is at the root of women's oppression; that women should identify themselves as a subjugated class or caste and put their primary energies in a movement with other women to combat their oppressors - men; that men and women are fundamentally different, have different styles and cultures, and that the women's mode must be the basis of any future society. (Donovan, 2012; p140)

"Independence from the Sexual Revolution" (1971) made the important point that women's liberation and sexual liberation were not synonymous. Densmore urges that women not consider sexual freedom the be-all and end-all of liberation. "Spiritual freedom, intellectual freedom, freedom from invasions of privacy and the insults of degrading stereotypes" - these are more important. In fact, so-called sexual liberation is another ploy to keep women subjugated. Sex (and, as other radical feminists urged, love) is sold as a magical experience that is supposed to justify otherwise dreary lives. Instead it functions, as an opiate keeping women from thinking about their overall condition. (Donovan, 2003; p140)

Another important early radical feminist essay was "The Fourth World Manifesto" (1971) by Barbara Burris and others. Burris argues that around the world women form a caste that is "colonized" by male "imperialism". As with all colonized peoples, women's culture has been suppressed. However, Burris insists, women cannot ally themselves with other anti-imperialist movements because they are male dominated. (Donovan, 2003; p142)

Women must therefore organise, as women, in order that their own culture be liberated. Women must "raise the banner of the female principle:. "We are proud of the female culture of emotion, intuition, love, personal relationships, etc." It is only by asserting the long suppressed and ridiculed female principle that a truly human society will come about." We identify with women of all races, classes, and countries all over the world. The female culture is the fourth world." (Donovan, 2003; 142)

Donovan, J., 2012. Feminist Theory: The Intellectual Traditions . 4th ed. London: Continuum.