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Mitos Inferioritas Perempuan
Seperti anak panah, buku yang ditulis Evelyn Reed ini meluncur dan menghunjam tepat di jantung patriarki dan kapitalisme. Melalui buku ini, dia membantah mitos yang selama ini diproduksi dan direproduksi oleh budaya patriarki dan kapitalisme yang menyebut bahwa kodrat perempuan dalam kehidupan sosial, menduduki posisi inferior (lebih rendah), sedangkan laki-laki menduduki posisi superior (lebih tinggi). Dengan pendekatan materialisme historis, dia menelusuri akar sosial dan ekonomi penindasan perempuan dari zaman pra-ejarah sampai ke zaman kapitalisme modern.
Melalui buku ini, dia tiba pada kesimpulan bahwa proses awal penundukan terhadap kaum perempuan dimulai pada saat masyarakat telah terbagi dalam kelas-kelas yang saling bertentangan. Sebelumnya, pada zaman komunal primitif, perempuan memiliki kemandirian di ranah ekonomi, memiliki kebebasan di ranah seksual, memiliki kehormatan di ranah politik, dan memiliki kontribusi dalam menciptakan dan mengembangkan kebudayaan, bahkan, menurut Reed, kaum perempuanlah yang pertama kali mengambangkan peradaban dan humanisme. Melalui studi antropologi ini, Reed menghancurkan mitos inferioritas kaum perempuan.
Melalui buku ini, dia tiba pada kesimpulan bahwa proses awal penundukan terhadap kaum perempuan dimulai pada saat masyarakat telah terbagi dalam kelas-kelas yang saling bertentangan. Sebelumnya, pada zaman komunal primitif, perempuan memiliki kemandirian di ranah ekonomi, memiliki kebebasan di ranah seksual, memiliki kehormatan di ranah politik, dan memiliki kontribusi dalam menciptakan dan mengembangkan kebudayaan, bahkan, menurut Reed, kaum perempuanlah yang pertama kali mengambangkan peradaban dan humanisme. Melalui studi antropologi ini, Reed menghancurkan mitos inferioritas kaum perempuan.
142 pages, Paperback
Published January 1, 2020
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About the author
Evelyn Reed
160 books35 followersEvelyn Reed (1905–1979) was an American communist and women’s rights activist.
In January 1940, she traveled to Mexico to see the exiled Russian Revolutionary Leon Trotsky and his wife Natalia Sedova. There, at the house of Trotsky in Coyoacán, Reed met the American Trotskyist leader James P. Cannon, leader of the Socialist Workers Party (United States). Reed joined in the same year, and remained a leading party member until her death.
An active participant in the Women's liberation movement of the 1960s and 1970s, Reed was a founding member of the Women’s National Abortion Action Coalition in 1971. During these years she spoke and debated on women’s rights in cities throughout the United States, Canada, Australia, New Zealand, Japan, Ireland, the United Kingdom and France.
Inspired by the works on women and the family by Friedrich Engels and Alexandra Kollontai, Reed is the author of many books on Marxist feminism and the origin of the oppression of women and the fight for their emancipation. Some of the most notable works by Reed are: Problems of Women’s Liberation, Woman’s Evolution: From Matriarchal Clan to Patriarchal Family, Is Biology Woman’s Destiny?, and Cosmetics, Fashions, and the Exploitation of Women (with Joseph Hansen and Mary-Alice Waters.)
She was nominated as a candidate for President of the United States for the Socialist Workers Party in the United States presidential election, 1972. On the ballot in only three states (Indiana, New York, and Wisconsin), Reed received a total of 13,878 votes. The main candidate for the Party was Linda Jenness, who received 37,423 votes.
"The woman question can only be resolved through the lineup of working men and women against the ruling men and women. This means that the interests of the workers as a class are identical; and not the interests of all women as a sex. Ruling-class women have exactly the same interest in upholding and perpetuating capitalist society as their men have. The bourgeois feminists fought, among other things, for the right of women as well as men to hold property in their own name. They won this right. Today, plutocratic women hold fabulous wealth in their own names. They are completely in alliance with the plutocratic men to perpetuate the capitalist system. They are not in alliance with the working women, whose needs can only be served through the abolition of capitalism. Thus, the emancipation of working women will not be achieved in alliance with women of the enemy class, but just the opposite; in a struggle against them as part and parcel of the whole class struggle."
- Cosmetics, Fashions, and the Exploitation of Women
In January 1940, she traveled to Mexico to see the exiled Russian Revolutionary Leon Trotsky and his wife Natalia Sedova. There, at the house of Trotsky in Coyoacán, Reed met the American Trotskyist leader James P. Cannon, leader of the Socialist Workers Party (United States). Reed joined in the same year, and remained a leading party member until her death.
An active participant in the Women's liberation movement of the 1960s and 1970s, Reed was a founding member of the Women’s National Abortion Action Coalition in 1971. During these years she spoke and debated on women’s rights in cities throughout the United States, Canada, Australia, New Zealand, Japan, Ireland, the United Kingdom and France.
Inspired by the works on women and the family by Friedrich Engels and Alexandra Kollontai, Reed is the author of many books on Marxist feminism and the origin of the oppression of women and the fight for their emancipation. Some of the most notable works by Reed are: Problems of Women’s Liberation, Woman’s Evolution: From Matriarchal Clan to Patriarchal Family, Is Biology Woman’s Destiny?, and Cosmetics, Fashions, and the Exploitation of Women (with Joseph Hansen and Mary-Alice Waters.)
She was nominated as a candidate for President of the United States for the Socialist Workers Party in the United States presidential election, 1972. On the ballot in only three states (Indiana, New York, and Wisconsin), Reed received a total of 13,878 votes. The main candidate for the Party was Linda Jenness, who received 37,423 votes.
"The woman question can only be resolved through the lineup of working men and women against the ruling men and women. This means that the interests of the workers as a class are identical; and not the interests of all women as a sex. Ruling-class women have exactly the same interest in upholding and perpetuating capitalist society as their men have. The bourgeois feminists fought, among other things, for the right of women as well as men to hold property in their own name. They won this right. Today, plutocratic women hold fabulous wealth in their own names. They are completely in alliance with the plutocratic men to perpetuate the capitalist system. They are not in alliance with the working women, whose needs can only be served through the abolition of capitalism. Thus, the emancipation of working women will not be achieved in alliance with women of the enemy class, but just the opposite; in a struggle against them as part and parcel of the whole class struggle."
- Cosmetics, Fashions, and the Exploitation of Women
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Displaying 1 of 1 review
January 31, 2023
Bukunya punya premis dan pembuka yang menarik, terutama upaya mengkaji mitos inferiotitas perempuan dari segi antropologi.
Saya suka dua bab awal yang menjelaskan tentang sistem matriakal kehidupan masyarakat primitif. Tapi secara pribadi saya merasa semakin ke belakang saya kehilangan minat.
Buku ini ditulis di tahun 60-an, kalau tidak salah pada saat itu feminisme memasuki gelombang keduanya. Tulisan Reed tentu sangat kontekstual dengan permasalahan kala itu. Dan menarik untuk melihat bagaimana para feminis zaman itu menjawab isu-isu ini. Beberapa bagian masih relevan, beberapa lagi perlu dikaji ulang. Buku ini sangat erat kaitannya dengan sosialisme. Wajar saja, keduanya sama-sama anak teori kritis. Tapi buku ini ditulis ketika komunisme di Rusia dan Tiongkok belum runtuh. Berbeda situasinya dengan sekarang.
Keluhan utama saya dengan buku ini adalah beberapa istilah yang diterjemahkan langsung ke bahasa Indonesia tidak menyertakan istilah asli bahasa Inggrisnya, seperti kalau tidak salah ada istilah "wanisme"(?) Saya lupa halaman berapa, tapi saya tidak menemukan ini di internet. Susah untuk mencari referensi lainnya berkaitan dengan ini.
Kalau kamu tertarik dengan bacaan feminisme, apapun itu, silahkan berikan buku ini kesempatan. Saya senang sudah membaca ini, tapi memang ini preferensi pribadi saja jadi saya merasa bintang 3 cukuplah untuk buku ini.
Saya suka dua bab awal yang menjelaskan tentang sistem matriakal kehidupan masyarakat primitif. Tapi secara pribadi saya merasa semakin ke belakang saya kehilangan minat.
Buku ini ditulis di tahun 60-an, kalau tidak salah pada saat itu feminisme memasuki gelombang keduanya. Tulisan Reed tentu sangat kontekstual dengan permasalahan kala itu. Dan menarik untuk melihat bagaimana para feminis zaman itu menjawab isu-isu ini. Beberapa bagian masih relevan, beberapa lagi perlu dikaji ulang. Buku ini sangat erat kaitannya dengan sosialisme. Wajar saja, keduanya sama-sama anak teori kritis. Tapi buku ini ditulis ketika komunisme di Rusia dan Tiongkok belum runtuh. Berbeda situasinya dengan sekarang.
Keluhan utama saya dengan buku ini adalah beberapa istilah yang diterjemahkan langsung ke bahasa Indonesia tidak menyertakan istilah asli bahasa Inggrisnya, seperti kalau tidak salah ada istilah "wanisme"(?) Saya lupa halaman berapa, tapi saya tidak menemukan ini di internet. Susah untuk mencari referensi lainnya berkaitan dengan ini.
Kalau kamu tertarik dengan bacaan feminisme, apapun itu, silahkan berikan buku ini kesempatan. Saya senang sudah membaca ini, tapi memang ini preferensi pribadi saja jadi saya merasa bintang 3 cukuplah untuk buku ini.
Displaying 1 of 1 review