Betty Friedan and Second Wave Feminism in the USA and Ireland
The Cork City Reference Library holds a large collection of books about feminism, particularly Irish feminism. BorrowBox also possesses a range of eBooks on feminism that were published in the last 7 years. In this article, I will discuss Betty Friedan, a well-known American feminist who was born in February 1921, and the second-wave feminist movement in Ireland. I will then introduce a reading list of books on feminism which are available on BorrowBox. I will also provide a reading list of books on feminism which will be available in the Reference Library once it re-opens to the public.
Betty Friedan and Second Wave Feminism in the USA
The recent TV drama, Mrs. America depicts the struggle to ratify the Equal Rights Amendment in the USA in the 1970s. The popularity of this TV series demonstrates a renewed interest in the women’s liberation movement and certain prominent and influential American feminists, namely Betty Friedan, Gloria Steinem, Shirley Chisholm and Bella Abzug.
February 2021 marks the 100th anniversary of the birth of Betty Friedan, one of these second wave feminists and author of the seminal feminist text, The Feminine Mystique. She was born Bettye Naomi Goldstein to a Jewish family in Peoria, Illinois on 4 February 1921. Her mother, Miriam Horwitz, was an unhappy housewife whose parents, Hungarian Jewish immigrants, did not allow her to go to university. Miriam encouraged Betty to do the opposite, and she strongly supported her daughter’s education. Betty went to university in Smith College, graduating in 1942. She then studied Psychology in the University of California, Berkeley, for a year. Thereafter, she worked as a journalist in New York, writing about the Jim Crow laws and anti-Semitism. Later, she worked as a women’s magazine writer. In 1949, she married Carl Friedman (later Friedan), and they had 3 children. They got divorced in 1969.
In 1957, Betty attended the 15th anniversary of her graduation from Smith College. At this reunion, she conducted a survey on her former fellow students (females) to explore the direction of their lives since graduation. She was perturbed by the amount of discontent among them. This revelation about the lives of her peers led to the writing of her book, The Feminine Mystique. This publication recounts the dilemma of suburban housewives, who are expected to spend all of their time on domestic duties and the rearing of children. They are overshadowed constantly by the thought, “Is this it?” They feel guilty for not being satisfied with their role, but they cannot deny the fact that they are unfulfilled. The “feminine mystique” of the book’s title is the societal assumption that household duties and motherhood alone will give women a sense of achievement. Friedan coined the phrase “the problem with no name” to describe women’s unhappiness with and inability to live up to this feminine mystique. She contended that women could have a successful career as well as a family.
The book sold three million copies and resonated with many suburban women because it showed them that they were not alone in their feelings of dissatisfaction. It was also strongly criticised for its homophobic language and for excluding Black and working class women. It spoke from a standpoint where every American housewife was white and middle class. Her solution to the problem of “the feminine mystique” (delegating housework) were also criticised for being inadequate and for failing to tackle the problem fully.
Friedan was aware of some of the shortcomings of The Feminine Mystique, and she wrote a second book to tackle some of the problems not resolved in the first one, including the double enslavement of working women who still had to do all the housework. The title of this book is The Second Stage. She also wrote numerous other books, including It Changed My Life: Writings on the Women’s Movement, which was published in 1976 and Beyond Gender: the New Politics of Family and Work, which was published in 1998.
Betty Friedan was a women’s activist and fought for reproductive rights, equal pay, equal representation and equality in hiring. She co-founded the National Organisation for Women (NOW) in 1966. In 1969, she launched the National Association for Repeal of Abortion Laws (NARAL Pro-Choice America). She co-founded the National Women’s Political Caucus (NWPC) with Gloria Steinem, Bella Abzug and several other women in 1971. The NWPC is a US organisation which supports and trains women who seek elected and appointed offices in all levels of government. Betty was quick-tempered, and she tended to lash out at people, including other feminists such as Gloria Steinem, even though they had similar aspirations for women. She was also quite disparaging in her treatment of lesbian women, referring to them as “the lavender menace”.
Later in her life, Friedan became a Zionist and fought to expose Anti-Semitism in the women’s movement. She received the Eleanor Roosevelt Leadership Award in 1989 and was awarded honorary degrees by the State University of New York and Columbia University. She died on her birthday, 4 February, in Washington DC in 2006, aged 85.
What advances for women were taking place in Ireland during the time of Betty Friedan’s activism in the United States?
The Irish Women’s Liberation Movement
In the summer of 1970, five women met in Bewley’s café in Dublin and decided that it was time for some drastic changes in Irish women’s lives; time to fight for equal rights. That day, these women held what was to be the first meeting of the Irish Women’s Liberation Movement (IWLM) group, the first radical women’s liberation group in Ireland. Although the group lasted little more than seven months, its legacy changed women’s lives significantly and positively. As proof of the success of the IWLM, the two injustices that this group fought hardest against – the marriage bar, which was abolished in 1973, and the illegality of contraception – are unimaginable in today’s world.
Margaret Gaj owned the restaurant, Gaj’s, on Baggot Street, where the IWLM would meet every Monday night. Margaret Gaj was passionate about women’s rights. Her circle of friends included Sinn Féin official Máirín de Búrca, journalist Mary Maher, who was interested in socialist issues, Máirín Johnston, who was a member of the Communist Party and who was also active in the Labour Party and Dr. Moira Woods, who was in an organisation called Irish Voice on Vietnam, which protested against the war in Vietnam. These five women started the IWLM group that day in the summer of 1970 in Bewley’s café, but around a dozen women were actively involved in the founding of this women’s organisation, the majority of them journalists. Nell McCafferty and Mary Kenny, both journalists, were two prominent founders of the IWLM.
Chains or Change was the title of the IWLM charter. It was put together in the form of a booklet which detailed the goals and ideals that the IWLM strove for. There were 6 demands: equal pay; an end to the marriage bar that kept women from working after they got married; equal rights in law; justice for widows, deserted wives and “unmarried mothers”; equal education opportunities; and the legalisation of contraception. Neither abortion nor divorce were mentioned at all in Chains or Change. When the most basic civil rights for women were being fought for, abortion and divorce did not even arise because they were not considered to be a priority. The booklet was a milestone in the history of women’s rights in Ireland, because it was the first time that anyone had published a comprehensive list of the injustices that church, state and social code perpetuated against women.
Nell McCafferty was born in Derry. She got her degree from Queen’s University in Belfast and trained as a teacher, but she could not get a job in Derry, because the Protestant schools knew she was Catholic, and the Catholic schools did not think she was a real Catholic but, rather, a communist. She moved to Dublin to work as a journalist for the Irish Times. Nell writes in her autobiography of an incident from when she first moved to Dublin; she wanted to buy a record player on hire purchase but was told that no woman could sign an agreement without the co-signature of a male guarantor. A male stranger signed for her because she did not know any men in Dublin. This man was unemployed, and her own earnings amounted to five times more than his welfare entitlements.
Nell was a founding member of the Irish Women’s Liberation Movement (IWLM). In the IWLM, Nell was someone who could be depended upon to put forward forceful arguments that were backed up by accurate facts, and she could convey them both in writing and in person.
Nell’s journalism was objective, and she used it to bear witness to the struggles of the oppressed. She did not even have to give her opinion; her writing style and her description of what she observed in society were enough to expose hypocrisy and injustice without her having to comment on the issues herself. As well as being a feminist activist, Nell was also a civil rights activist on issues in Northern Ireland. When she started to work at the Irish Times, she joined the “women’s page” staff. Initially, she was fearful that this would involve writing about fashion, cooking and babies, but it actually enabled her to write on issues regarding women’s liberation and women’s rights.
In May 1971, the IWLM founders organised what became known as the “contraceptive train”, which was a protest against the fact that contraceptives were illegal in the Republic of Ireland. Nell McCafferty said that she had got the idea for the contraceptive train when she was in Northern Ireland at a civil rights march. The march went from North to South, and at the border, a student activist called Cyril Tallman held up a copy of Edna O’Brien’s novel Country Girls in one hand and a Durex condom in the other, saying that both were banned in the South. Nell was initially indignant about the condom, but the following year when the IWLM was talking about contraceptives, Nell got the idea of reversing the journey from Dublin to the North.
There was a ban on contraception in the Republic of Ireland, which was enshrined in the 1935 Criminal Law Act. This made the importation, distribution and sale of contraceptive devices a criminal offence. Advertising contraceptives was also illegal. The contraceptive pill was available in Ireland only on prescription, as a “menstrual cycle regulator”.
There were 47 founders and members of the IWLM on the contraceptive train on 22 May 1971, just enough to fill two carriages. However, when Nell McCafferty asked for a packet of contraceptive pills in a Belfast pharmacy, she was asked for a prescription, and the same happened when she asked for a coil, loop and Dutch cap. It turned out that the only contraceptives that were available in Belfast without prescription were condoms and spermicidal jelly. Nell was not happy with the prospect of taking a stand at Dublin customs with just condoms and spermicidal jelly, so it was decided that packets of aspirins would be bought, since they were similar enough in appearance to contraceptive pills that it was hoped they would pass for same! When the women arrived at customs in Dublin, the customs officers told them they were breaking the law, but let them through, because arresting them was not an option for them. The contraceptive train accomplished what it set out to do; the state refused to lift the ban on contraceptives, but it also failed to enforce it. The IWLM exposed this hypocrisy and proved that women would be free to import contraceptives from the North into the Republic from then on without any interference from law enforcement officials. Nell McCafferty made a statement at the train station, and two of the women went on the Late Late Show on TV to talk about the experience.
Mary Robinson failed in March and May of 1971 to get the Senate to add her Contraceptive Bill to its order paper. Despite Mary Robinson’s and the IWLM’s efforts to legalise contraceptives, it was not until 1979 that the government passed the Family Planning Act. This Act allowed solely married couples to get access to contraceptive devices other than the pill with a prescription. Family Planning clinics were already selling condoms, but the government was turning a blind eye to this because they were accepting “donations” in exchange for the condoms. In 1990, the Irish Family Planning Association was fined £500 for selling condoms in the Virgin Megastore in Dublin. Finally, in 1992, the government extended legislation to allow supermarkets and retail stores to sell condoms. The contraceptive train literally set the wheels in motion regarding the legalisation of contraceptives, but it took a long time before the law was changed for the benefit of women.
-Code, L., ed. (2000). Encyclopedia of Feminist Theories. London: Routledge.
-Parry, M. (2010). ‘Betty Friedan: Feminist Icon and Founder of the National Organization for Women’, American Journal of Public Health, 100 (9), pp. 1584-1585.
-Shteir, R. (2021). ‘Why We Can’t Stop Talking about Betty Friedan’, New York Times, 3 February. Available at: https://www.nytimes.com/2021/02/03/us/betty-friedan-feminism-legacy.html (Accessed: 9 February 2021).
McCafferty, N. (2004). Nell: a Disorderly Woman. Dublin: Penguin Ireland.
Stopper, A. (2006). Mondays at Gaj’s: The Story of the Irish Women’s Liberation Movement. Dublin: The Liffey Press.
Reading list of books on feminism
-Dear Ijeawele, or a Feminist Manifesto in Fifteen Suggestions, by Chimamanda Ngozi Adichie (published in 2017): https://fe.bolindadigital.com/wldcs_bol_fo/b2i/productDetail.html?productId=HCU_469861&fromPage=1&b2bSite=4813
-Feminist Fight Club, by Jessica Bennett (published in 2016): https://fe.bolindadigital.com/wldcs_bol_fo/b2i/productDetail.html?productId=PRU_398091&fromPage=1&b2bSite=4813
-Feminists Don’t Wear Pink (And Other Lies), by Scarlett Curtis (published in 2018): https://fe.bolindadigital.com/wldcs_bol_fo/b2i/productDetail.html?productId=PRU_574840&fromPage=1&b2bSite=4813
-Give Birth Like a Feminist, by Milli Hill (published in 2019): https://fe.bolindadigital.com/wldcs_bol_fo/b2i/productDetail.html?productId=HCU_655895&fromPage=1&b2bSite=4813
-We Should All Be Feminists, by Chimamanda Ngozi Adichie (published in 2014): https://fe.bolindadigital.com/wldcs_bol_fo/b2i/productDetail.html?productId=HCP_402800&fromPage=1&b2bSite=4813
Available in the Reference Library, Grand Parade
-Code, L., ed. (2000). Encyclopedia of Feminist Theories. London: Routledge.
-McCafferty, N. (1984). The best of Nell: a selection of writings over fourteen years. Dublin: Attic Press.
- Stopper, A. (2006). Mondays at Gaj’s: The Story of the Irish Women’s Liberation Movement. Dublin: The Liffey Press.
-Pierse, Mary S. (ed.) (2010). Irish Feminisms, 1810-1930. Abingdon: Edition Synapse/Routledge (5 volumes).
-Owens, R. (2005). A social history of women in Ireland, 1870-1970. Dublin: Gill & Macmillan.
-Connolly, L. and O’Toole, T. (2005). Documenting Irish Feminisms: the Second Wave. Dublin: The Woodfield Press.
-Connolly, L. (2002). The Irish women’s movement: from revolution to devolution. Dublin: Lilliput Press.
-Rose, C. (1975). The female experience: the story of the woman movement in Ireland. Galway: Arlen House.
