Kellyanne Conway, Donald Trump’s campaign manager and now his de facto spokesperson during his transition to the presidency, is not liked by those who identify as feminists.
It is being noted by some that Conway should be celebrated by feminists as a successful woman who holds one of the most influential positions in America. “Conway was the first woman in history to successfully manage and win a presidential campaign in America. She was promoted from Trump’s senior advisor and pollster to campaign manager, and successfully did what no one believed was possible,” writes columnist Melissa Lantsman in the Toronto Sun.
I was first introduced to pro-lifeism at a dinner party some years ago attended by “conservative” Catholics in their twenties and thirties. During dinner, the topic of the film Knocked Up was raised amid a discussion about the pro-life movement.
Knocked Up, for those of you fortunate enough to not have seen the film, is a 2007 “romantic comedy” about a career-driven young woman who has a one night stand, gets pregnant, and with the father of the child decides to keep the baby. “Romantic” the film is not. It is a film full of obscenity. It is the crassest of crass comedies. To watch it is to be extremely scandalized. It is a film that should never have been made. Continue reading
For Traditional Catholics, Trump’s ascendancy should be cause for concern, but not for the reasons the “establishment” is concerned or for the reasons pro-life neo-Catholics are concerned. This set of concerns over Trump’s ascendancy is an entirely different one from that as stated by Democrats, anti-Trump Republicans and neo-Catholics.
As a Traditional Catholic, I note below problems with Trump’s ascendancy, which really are the problems with America itself and other countries in the West that make an idol of democracy. America, however, the “City on a Hill,” is a special case. Continue reading
Feminists for Life is so eager to prove itself as both pro-life and feminist (and that this is not a contradiction), it revises history to suit its agenda and skims over the facts rather than providing a balanced, comprehensive look at the history of feminism and the pro-abortion movement in the U.S.
The pro-life feminist version of history is tailored to its agenda of “rescuing” feminism from the pro-abortion movement and laying the blame for abortion at the feet of men alone. But the historical record, as well as plain old common sense, stand in their way. Continue reading
A Note about Betty Friedan
In addition to misrepresenting the history of the woman’s movement and the campaign to legalize abortion, in Subverted, Sue Ellen Browder writes a defense of Betty Friedan and The Feminine Mystique (although she says she has no interest in defending Friedan, this is exactly what she does). I have discussed Friedan and The Feminine Mystique in a previous essay, The Total Anti-Feminist, but I will add here to what I’ve already said.
At the beginning of Subverted, which is one part confession (Browder once worked for Cosmo magazine until she repented of writing for the sexual revolution and became a Catholic) and one part indictment of the pro-abortion movement, Browder makes a case for what she terms Friedan’s “family feminism.” She writes that Friedan “insisted the new women’s movement must be pro-family.” Continue reading
Another problem with the Lader-Friedan Hypothesis is the disproportionate influence given to two players in a huge drama taking place in the 1960s and early 70s—the second wave feminist movement, the sexual revolution and the pro-abortion movement—that involved a myriad of individuals and organizations with various ideologies, goals, strategies, viewpoints, etc.
Sue Ellen Browder, in Subverted, however, states: “What happened behind closed doors between Larry Lader and Betty Friedan would misguide my thinking in such a way that it would change my whole life and the lives of millions of other Americans,” and, “That’s right, the 1960s’ women’s movement was hijacked largely due to the tireless efforts of one man [Lader], whose greatest passion was to make abortion legal.” Continue reading
The second claim on which Feminists for Life (FFL) bases its pro-life feminist position is that in the 1960s, men—one man in particular—convinced feminists—one feminist in particular—to be pro-abortion and join the campaign to repeal abortion laws in the U.S. Continue reading