Some important events laid the groundwork for the second wave, specifically the work of French writer Simone de Beauvoir in the 1940s where she examined the notion of women being perceived as "other" in the patriarchal society. Simone de Beauvoir is an existentialist, meaning she believed in the existence of the individual person as a free and responsible agent determining their own development through acts of the will. She went on to conclude in her 1949 treatise The Second Sex that male-centered ideology was being accepted as a norm and enforced by the ongoing development of myths, and that the fact that women are capable of getting pregnant, lactating, and menstruating is in no way a valid cause or explanation to place them as the "second sex".[7] This book was translated from French to English (with some of its text excised) and published in America in 1953.[8]
The second-wave feminist movement in the United States has been criticized for failing to acknowledge the struggles of women of color, and their voices were often silenced or ignored by white feminists.[126][124] It has been suggested that the dominant historical narratives of the feminist movement focuses on white, East Coast, and predominantly middle-class women and women's consciousness-raising groups, excluding the experiences and contributions of lesbians, women of color, and working-class and lower-class women.[44] Chela Sandoval called the dominant narratives of the women's liberation movement "hegemonic feminism" because it essentializes the feminist historiography to an exclusive population of women, which assumes that all women experience the same oppressions as the white, East Coast, and predominantly middle-class women.[127] This restricting view purportedly ignored the oppressions women face determined by their race, class, and sexuality, and gave rise to women-of-color feminisms that separated from the women's liberation movement, such as Black feminism, Africana womanism, and the Hijas de Cuauhtémoc that emerged at California State University, Long Beach, which was founded by Anna Nieto-Gómez, due to the Chicano Movement's sexism.[128][129][130] Kimberlé Crenshaw coined the term "intersectionality" in 1989 in response to the white, middle-class views that dominated second-wave feminism. Intersectionality describes the way systems of oppression (i.e. sexism, racism) have multiplicative, not additive, effects, on those who are multiply marginalized. It has become a core tenet of third-wave feminism.[131]
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There one man escapes to a hilltop, while another seated in his rowing boat pulls the oars over places where lately he was ploughing. One man sails over his cornfields or over the roof of his drowned farmhouse, while another man fishes in the topmost branches of an elm. Sometimes, by chance, an anchor embeds itself in a green meadow, or the curved boats graze the tops of vineyards. Where lately lean goats browsed shapeless seals play. The Nereids are astonished to see woodlands, houses and whole towns under the water. There are dolphins in the trees: disturbing the upper branches and stirring the oak-trees as they brush against them. Wolves swim among the sheep, and the waves carry tigers and tawny lions. The boar has no use for his powerful tusks, the deer for its quick legs, both are swept away together, and the circling bird, after a long search for a place to land, falls on tired wings into the water. The sea in unchecked freedom has buried the hills, and fresh waves beat against the mountaintops. The waters wash away most living things, and those the sea spares, lacking food, are defeated by slow starvation. 2ff7e9595c
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