{"@context":"http://iiif.io/api/presentation/3/context.json","id":"https://iastate.aviaryplatform.com/iiif/zp3vt1hh1h/manifest","type":"Manifest","label":{"en":["Haney, Eleanor Humes, Redefining Power"]},"logo":"https://d9jk7wjtjpu5g.cloudfront.net/organizations/logo_images/000/000/004/original/ISULogo.png?1601681107","metadata":[{"label":{"en":["Preferred Citation"]},"value":{"en":["Redefining Power. Iowa State University Lecture Series (RS 8/6/53). Special Collections and University Archives, Iowa State University Library, Ames, Iowa."]}},{"label":{"en":["Publisher"]},"value":{"en":["Iowa State University. Special Collections and University Archives"]}},{"label":{"en":["Rights Statement"]},"value":{"en":["There are no restrictions on access. (access)","This item is protected by copyright and/or related rights. You are free to use this item in any way that is permitted by the copyright and related rights legislation that applies to your use. 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speaker--","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=7.819,10.016"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/3","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e This is (indistinct) the Jack though.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=10.016,11.878"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/4","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e I'd like to review things about the rest of women's 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mine!","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=16.57,19.283"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/7","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"(laughing)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=19.283,22.104"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/8","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thanks!","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=22.104,22.937"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/9","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"\u003cstrong\u003e -:\u003c/strong\u003e Now that we're moving into the last phase of Women's Week,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=27.93,30.65"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/10","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"I'd like to share a few couple more highlights","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=30.65,32.98"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/11","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from the rest of the week","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=32.98,34.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/12","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to share with you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=35.42,36.8"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/13","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The meetings that are in your program,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=36.8,38.25"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/14","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the movies that are in your program","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=38.25,39.648"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/15","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that are scheduled for nine o'clock tomorrow,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=39.648,41.95"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/16","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"are actually at four o'clock.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=41.95,44.22"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/17","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"You may wanna make that 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And we'd like to have all of you come","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=61.08,62.907"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/24","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and bring your friends","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=62.907,64.47"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/25","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and have a really good time.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=64.47,66.68"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/26","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And secondly, this evening,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=66.68,68.5"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/27","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"there is a 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assault","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=71.19,72.45"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/30","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"here (indistinct)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=72.45,75.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/31","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"starting at nine o'clock","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=75.04,76.11"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/32","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and going to the wee hours","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=76.11,77.52"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/33","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"of 1 or so.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=77.52,78.353"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/34","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And I ask all of you to come and contribute.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=78.353,81.02"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/35","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Cough a dollar at the door","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=81.02,82.86"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/36","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and the assault center really needs your support,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=82.86,86.51"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/37","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"so please 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tomorrow.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=90.77,92.89"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/40","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"And the fun run sponsored by the Y","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=92.89,96.23"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/41","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is being held Saturday 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implemented,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3528.243,3529.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1465","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we can begin to explore other issues.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3529.87,3532.28"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1466","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"So one thing I am saying is 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friendship","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3555.55,3558.1"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1477","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"is that we will be in a position,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3558.1,3559.864"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1478","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"this may sound very odd, but 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revolutionary.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3580.14,3583.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1487","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"If corporations could not assume","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3583.13,3585.01"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1488","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that the new 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small,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3612.71,3613.72"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1503","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"but perhaps not so small (indistinct)","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3613.72,3617.323"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1504","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"in the armor of racial and class prejudice","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3617.323,3619.55"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1505","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"could be made.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3619.55,3620.443"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1506","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"If marriage is seen as a relative 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intimacy.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3669.61,3672.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1527","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We at the same time remove the pressure","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3672.16,3674.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1528","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to gain it by going to 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another.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3676.66,3677.623"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1530","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Finally,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3680.75,3682.36"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1531","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"if friendship is a valued norm,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3682.36,3685.27"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1532","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we can begin to assess various legal patterns and statutes","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3685.27,3689.92"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1533","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for the extent to which they reflect friendship.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3689.92,3693.13"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1534","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"For the extent to which they are empowering,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3693.13,3696.1"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1535","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"they reflect mutuality,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3696.1,3698.05"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1536","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and interdependence.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3698.05,3699.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1537","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"For instance,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3699.87,3700.703"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1538","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"single sex households can and ought to be","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3700.703,3703.04"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1539","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"a legal alternative to the present nuclear family,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3703.04,3706.37"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1540","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and you know, variations on extended family structure","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3706.37,3709.49"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1541","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"with friends is another.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3709.49,3710.823"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1542","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"The possibilities are limited only by our imagination.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3713.88,3718.303"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1543","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Feminists have a vision","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3720.9,3722.43"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1544","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that transcends femininity and masculinity.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3722.43,3727.0"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1545","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"That cherishes our humanity,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3727.0,3729.43"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1546","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the earth,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3729.43,3730.52"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1547","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and all of being.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3730.52,3731.763"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1548","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We cannot will","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3732.69,3734.24"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1549","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"that vision to actuality.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3734.24,3736.393"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1550","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We can however,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3737.4,3739.07"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1551","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"live our own lives","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3739.07,3741.14"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1552","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and encourage others to live in fidelity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3741.14,3743.68"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1553","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to the fundamental creativity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3743.68,3745.44"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1554","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and goodness of all being.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3745.44,3747.083"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1555","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"We can speak with honesty and courage","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3748.05,3750.49"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1556","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"about what is going on in our lives","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3750.49,3753.16"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1557","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"and in doing so we can begin to trace out","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3753.16,3755.87"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1558","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"the spirit that moves among us,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3755.87,3757.99"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1559","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"calls us and empowers us to prepare the way","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3757.99,3761.232"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1560","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"for the new heaven and new earth.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3761.232,3764.253"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1561","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Today, as every day","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3765.09,3767.81"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1562","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"we are offered the opportunity","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3767.81,3769.96"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1563","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"to turn away from alienation","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3769.96,3772.66"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1564","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from domination,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3772.66,3774.61"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1565","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from violence,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3774.61,3776.38"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1566","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"from oppression,","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3776.38,3778.29"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1567","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"toward reconciliation and friendship","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3778.29,3781.91"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1568","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"with all that is.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3781.91,3783.715"},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1569","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=3783.715,3784.548"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931","type":"AnnotationPage","label":{"en":["English [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28931/annotation/1570","type":"Annotation","motivation":"subtitling","body":{"type":"TextualBody","value":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/931/original/AV168026_Redyfing_Power_a.vtt?1622849927","format":"text/vtt","language":"en"},"target":"https://d9jk7wjtjpu5g.cloudfront.net/file_transcripts/associated_files/000/028/931/original/AV168026_Redyfing_Power_a.vtt?1622849927"}]},{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28932","type":"AnnotationPage","label":{"en":["AV168026_Redyfing_Power_a.txt [Transcript]"]},"items":[{"id":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756/transcript/28932/annotation/1571","type":"Annotation","motivation":"transcribing","body":{"type":"TextualBody","value":"- Before I announce, announce whose gonna announce the speaker--\r\n\r\n- This is the Jack though.\r\n\r\n- I'd like to review things about the rest of women's week. Before I do that, someone left a set of keys.\r\n\r\n- Those are mine! Thanks!\r\n\r\n- Now that we're moving into the last phase of Women's Week, I'd like to share a few couple more highlights from the rest of the week to share with you. The meetings that are in your program, the movies that are in your program that are scheduled for nine o'clock tomorrow, are actually at four o'clock. You may wanna make that correction if your planning to attend any of them. Secondly, there are a number of things going on tomorrow, including tomorrow evening, there will be a concert here in the auditorium. Jane Clemons, who is a guitarist and banjoist will be performing. And we'd like to have all of you come and bring your friends and have a really good time. And secondly, this evening, there is a benefit for the strike pending sexual assault here starting at nine o'clock and going to the wee hours of 1 or so. And I ask all of you to come and contribute. Cough a dollar at the door and the assault center really needs your support, so please come. And then, there are a number of other programs that will be held yet tomorrow. And the fun run sponsored by the Y is being held Saturday morning. So please come to that and pick up one of these brochures and come to the sessions that you'd like to do. Right now I'd like to introduce to you, Louis Lex, who is a professor in the department of political science, who'll introduce our main speaker. Louis?\r\n\r\n- Thank you and... When County Jones asked me to interview with Eleanor Hague tonight, I was pleased. But when she said, that Eleanor Hague would probably be one of the most controversial speakers in the women's week program, I was even more pleased. I did have a feeling about a university. And this feeling I think is expressed most succinctly by John K. Aubrey. John K. Aubrey says, that a good university is one that is filled with discontent and dispute. A bad university is as tranquil and quiet as the desert. It seems to me, that guest speakers at any university should add to the intellectual ferment by raising issues that are difficult by stimulating the audience to think new things or to think and rethink old things. But in any event to challenge conventional ideas and wisdom This reminds me at some extent of my 13 year old daughter. We were talking about women not too long ago. And she said, that she thinks that women must have what she calls, willpower. It's two words, Will - Power. The power to speak and act regardless of what other people are saying or thinking or doing. It means to my daughter, the power to be your own person. And our speaker tonight possesses this quality. Eleanor Hague, is a humanist, a scholar. A social change mover in the church, the university, and the community. She was educated at William \u0026 Mary College, where she was elected to Phi Beta Kappa. And I would guess, being a Phi Beta Kappa from that era, that there was a on Phi Beta Kappas in those days. So it's even more singular that she won her Phi Beta Kappa key at William \u0026 Mary in 1953. She possesses two master's degrees, one from Wellesley and one from the Presbyterian School of Christian Education. She holds a PhD from Yale university in religious ethics. She has been involved in women's studies at Harvard university as a research resource associate. Yes, she tells me Harvard does have a women's studies program. And strangely enough, ISU is a of private university according to Eleanor Hague. Among the publications is, \"Dentures And Decision: a choice in loyalty.\" Currently, she is an associate professor of religious ethics at Concordia College. Look for her new book on feminist ethics that is coming out this spring. The topic of her speech tonight is, \"sexuality redefining power\". Quite a controversial subject. Would you please welcome to ISU, Dr. Eleanor Hague.\r\n\r\n- You know more about me than I know about myself. Can you all hear? Is this on?\r\n\r\n- Yes.\r\n\r\n- Can you hear it in the back?\r\n\r\n- Yes\r\n\r\n- All right. I'm sitting down, I seem to have come down with some back problems, I think from an overdose of tennis yesterday. But it's painful to stand for very long. So I hope you all can hear. Okay? Okay. All this week, you have been exploring power in various areas of your lives. I have been asked to speak about power in the area of sexuality, which is controversial. Sex or power? I wish to do this by exploring briefly some of the reasons why either we have been powerless in this area or power has been misunderstood. And then how it can be redefined. And I find that I can do this best by exploring a non-sexist approach to our sexuality. In other words, before redefining power we must redefine sexuality. And that's really what I want to do. And as you can tell from the introduction, my background is primarily theological and I will bring some of that in to what I have to say. Much of our heritage with respect to sexuality has been delineated by those to whom I refer as dominance in a society. And particularly in the church. Those who by accident of birth or personal identification have been in positions of influence on our religion and culture. Those who have shaped our ethos. That's a good ethics word. They have been primarily straight white male, formally celibate, and with little personal property. More recently middle-class and married. But they have been the one's primarily not exclusively, but primarily in a position to have a dominant influence on our ethics, including our ethics of sexuality. This heritage includes, both the long development of tradition and the many alternatives of the so-called sexual revolution. You notice both the tradition and, and many of the alternatives today come out of that basic dominant framework. So-called sexual revolution, open marriage, companion marriage, et cetera. Women have largely been absent from that delineation. And that absence suggests that our sexual ethics and ethos may be one sided. Ethos is a word that I'll probably use a good deal tonight. Ethos refers to the kind of moral climate. It's that pattern of assumptions, often unexamined assumptions and expectations about who we are as men and women, about how we should relate to one another, men and women, men-men, women and women. Okay, it's the, it's the sort of unrefined reservoir out of which theologians then do kind of sophisticated ethical reflection, okay. But the ethos is something that we're all born into and get socialized into. All right, women have largely been absent from that delineation. And that absence suggests that our sexual ethics and ethos may be one sided at best. And in effect, not by intention necessarily, but in effect, designed to maintain patterns of domination and subordination. The two fold question I wish to address tonight is therefore, to what extent is that the case? To what extent has our traditional sexual ethos and some of the alternatives to it. To what extent does that in effect maintain patterns of domination and subordination? And what alternatives may be less oppressive for women and indeed for men? The immediate heritage of most, if not all of us in this room, is that genital sexual activity is appropriate within and only within marriage. That marriage is to be a relationship that is heterosexual exclusive and permanent. That it is to be a relationship of mutual caring, loving, and fidelity. That genital expression is to have a procreative dimension or intent. And that women are to be the primary carers of children. And to be concerned primarily with the nurture of others. While men are to be primarily concerned with the economic support of the family. Okay, I think that's, that's pretty much the heritage that, that almost if not all of us in here have grown up with. All right, let me just go over that for a minute. The genital sexual activity is appropriate within and only within marriage. That marriage is to be a relationship that is heterosexual, exclusive, and permanent. That it is to be a relationship of mutual caring, loving, and fidelity. That genital expression is to have a procreative dimension or intent. And that women are to be the primary carers of children, and to be concerned primarily with the nurture of others. While men are to be primarily concerned with the economic support of the family. As I said a moment ago, this norm has been defined by those in positions of dominance or by those who identify with dominance. This is significant in several ways. It informs, it tends to inform, it helps to inform the way we perceive reality. We tend to think of God as above and more than we are. More or indeed all powerful, perfect, loving. We tend to think, in other words, our relationships in hierarchical fashion. Given the pattern of domination and subordination. And in the area of sexuality we put marriage at the top and all other relationships somewhere below. Marital responsibilities are more important than others, particularly for women. And certainly more important than my own preferences and interests. We tend to define power itself in hierarchical terms. Both in our interpersonal relationships and in our public ones. Power becomes the ability of dominance to impose their will on others. And a continuing battle ensues between the powerless and the powerful. One...Hundreds of examples of that today. We conceptualize in this hierarchical fashion. And then can we assume that that is how things really are. We make it, in the words of philosophers, we make it ontological. We say, hierarchy and power struggles and that pattern of reality is how things really are. I am not at all convinced that that is true. Power struggles, whether between God and the self, woman and man, or nation and nation, may not be a result of reality. Or if you come out of a religious tradition, may not be a result of original sin or the fall, but a historical phenomenon that is subject to change. We perhaps can set reality up in another way. Okay? Also, that approach to an ethic of sexuality informs the way we value, that we make valuations. We say men do certain things, women do other things. And what men do is valued more than what women do. Men do not have and have not had primary responsibility for meeting the physical and emotional needs of others. That has been the responsibility of women, of servants, including male servants, okay. When I speak of men, I'm speaking primarily of men who have been in a position of dominance in a society. That has been the responsibility of women, of servants, and of slaves. Men have had other responsibilities and privileges. Political ones, ecclesiastical ones, cultural ones, through the years. And they primarily have to do with governing, decision-making, those kinds of things. Okay. So we've, we value according to the same hierarchical pattern. The consequences of this pattern for sexual ethics are several. First, it informs our understanding of our sexuality. It informs how we understand ourselves as sexual beings. Men have traditionally been defined as rational and women as body or nature. And the mind has been considered superior to and valued more highly than the body. I asked my students, I'm teaching a course in environmental ethics at Concordia. I asked my students if, if we were to come to some agreement that in fact dolphins or whales had superior minds to human beings. Would that change the way we began to think about dolphins or whales? Or if we were to come to the conclusion that rats by some criteria had superior minds to what we have as human beings. Would that at all change the way we think about rats? And they agreed that it probably would. That mind, that to attribute mind to being is to, is to, put on to that being higher value than it would have if it did not have mind, okay. And traditionally, in philosophical tradition, in theological tradition in the West, men have been defined as rational and women as body or nature. And the mind has been considered superior to and valued more highly than the body. Further that which is beneath is and ought to be at the control of what is above. Okay, that's how it's been set up. So the earth and its resources are to serve us as human beings. Women are to serve men. People are to serve God And the body is to serve the spirit. That sort of, of parallel hierarchy should be familiar to all of us. The earth and its resources are to serve us. Women are to serve men. People are to serve God and the body is to serve the spirit. And, and in each instance, the first item that I mentioned has more of body, more of nature, relatively speaking than the second item, okay. Historically and contemporarily woman has been to man as nature to culture and the self to God. The first term in each of those to serve the needs or will of the other. To be cared for as an adult cares for a child, I'm reversing the items now. Or a possession to be mastered or indeed to be exploited. And in light of what I have already said, then spirit is valued more highly than body. God more than the self, man more than woman, human beings more than the earth. The current environmental crisis is one case in point. In recent decades, this kind of dualistic thinking has been celebrated as the paradoxical character of human existence, particularly by those people influenced by existentialism. Ernest Becker, for instance has written a very popular book called \"The Denial of Death\". And he has some, some pretty decent things to say in it, but he says this. I'm gonna translate man into self, okay, or human being. \"The self is dual.\" D-U-A-L \"Up in the stars and yet housed in a heart pumping.\" Notice the implicit valuation that's going on here. \"The South is dual up in the stars and yet housed in a heart pumping, breath gasping body that once belonged to a fish. His, its body is a material fleshy casing that is alien to it in many ways. The self is literally split into. It has an awareness of its own splendid uniqueness, in that it sticks out of nature with a towering majesty. And yet it goes back into the ground a few feet in order blindly and dumbly to rot and disappear forever.\" You see the, the valuation and the hierarchy that's still carried there. Although Becker change it into the sense of the self being on a boundary between mind or pure spirit and pure body and consisting of both of those in a paradoxical relationship and not simply a hierarchical relationship. But if the self as man, which is the word Becker uses, is dual, soaring and rotting and experiencing alienation. Woman has been very much at home in the home and tied to the earth. In our identification with nature and the body, our sphere has largely been limited to caring for the physical and emotional needs of others. And since these activities have not been highly valued, however necessary they may be. We have not been thought of as full human beings. As late as the 18th century with its strong concern for political rights, we were not considered part of the human. As the lawyer, Christopher Stone points out. This is from a little book of his, is a fascinating book called, \"Should Trees Have Standing\" and which he's arguing as a lawyer the tree should have legal rights, certain kinds of rights. Okay, as stone points out referring to the 18th century. \"Thus it was that the founding fathers could speak of the inalienable rights of all men and yet maintain a society that was by modern standards without the most basic rights for black Indian children and women. And there was no hypocrisy. Emotionally, no one felt that those other things were men.\" And of course they were. In this dualistic and hierarchical sense of reality, we have been regarded, we women as possessions, as the land has also been regarded. As Sir Isaac Newton once wrote, and this is a quotation. \"I come to you in very truth, leading to you nature with all her children, to bind her to your service and make her your slave.\" And as Justice Berger, less than 10 years ago said, quote, \"After all, land like a woman is meant to be possessed.\" End of quote. Okay, so, so the, first consequences of this pattern of, of, of hierarchy and dualism and the valuation that goes along with it, has informed the way we think of ourselves as sexual beings. Or as, as men and women, as gender beings. Second, it has enabled, and I put that in quotes, \"Scientists and ethicists to ignore female sexuality\". Only recently, have we been finding out about our bodies. And one of the early, very, very, well-received and popular books that came out of the woman's movement was called, \"Our Bodies, Ourselves\". And I understand that one of the films that has been shown this week is, \"Getting our body\" Or \"Taking our bodies back\" And I think we're, we're still at the beginning of, of figuring out how women's experience of our bodies, of our sexuality, might inform a sexual ethic. We have not yet really gotten that far yet. How might it inform an empowering of ourselves in this area? And again, we're just beginning to explore those issues. Books on, on sexual ethics have been written primarily out of male understanding and male experience. Third, this pattern has influenced thinking of genital sex as a problem. A problem of control. We do not have an ethic of reason. We don't have to control our reason. That's the way we're supposed to be. We have an ethic of sex. We do not ask, under what conditions is it appropriate to be logical? Although I think sometimes we should. But we do ask, under what conditions is it appropriate to have sex? The reason for this is partly that babies can be the result of sex, and babies must be taken care of. If that were the only reason, however, we would be asking, under what conditions is sexual activity responsible? But that is not really how we have asked the moral question about sex. The emphasis on procreation and controlling genital sexuality has been set in a context in which sexual desire has been seen as irresponsible. Intrinsically so, it is lust. And that's the theological term for sexual desire. It's like greed. It's like overweening ambition. It's like thirst for fame. Somehow sexual desire is something that is out of our control. And so a sexual ethic, the first thing that a sexual ethic attempts to do is to try to put some restraints on it, try to put some controls on it. We have therefore to put constraints on sex, somehow make it legitimate in spite of itself. A contemporary Lutheran German theologian argues for instance that, that there should not be sex outside of marriage because as he says, the self is not to be trusted. Well, again, he's coming out of that tradition that says that genital sexual activity is somehow something that overpowers me. Something over which I have no control, and control over my body and the things that my body is what is desirable. Okay. Sex also becomes a task. Particularly today in our achievement and competitive oriented culture. It has become a technique. Intercourse is the goal. All else is foreplay and in the word itself, And important as a means to an end. In our relationships, if we so much as touch each other and hold that touch over three seconds, we tend to assume or fear that the other... Oh, excuse me. We tend to assume or fear that the other will assume that we have all kinds of ulterior motives. Women can get by with that a little bit more than men can. These perspectives make it difficult for men in particular to fulfill the very human longing for intimacy. And given the fear of homosexuality, almost impossible to fulfill it with another man. Intercourse tends to become the way to intimacy. But since it is also a problem and a means to an end, becomes even more difficult to achieve intimacy. One cannot be both conquering and vulnerable. The best one can do is mark off space where one can be vulnerable and try to conquer all else. Fourth, a fourth consequence for the way we think about sex. I think this pattern of hierarchy and the valuation and dualism that goes with it informs the homophobia in our culture. For a long time, procreation was the only goal that justified intercourse. Once that is accepted as the norm, once procreation is accepted as the norm, sexual behavior must be heterosexual. But even when procreation is no longer the norm or a major one, heterosexuality remains normative. Erich form, who's considered a liberal in some areas, for instance writes this, \"The male-female polarity is also the basis for interpersonal creativity.\" This is obvious biologically in the fact that the union of sperm and ovum is the basis for the birth of a child. But in a purely psychic realm it is not different. In the love between man and woman, each of them is reborn. And Roger Shin, who is a professor of Christian ethics at Union Theological Seminary in New York talks to, speaks about the unique kind of love of man and woman for each other. Sorry, the unique and superior kind of love for man and woman, of man and woman for each other. Now, the problem with this kind of thinking is, first of all that it tends to elevate stereotypes to the level of ontology. It tends to develop expectations about the roles and traits that men should have, and that women should have to the level of human nature. And the assumption that men are masculine only and women are feminine only. And so you need a man and a woman to compliment each other and to become a full being, okay. It's an assumption that mistakenly equates masculine with male and feminine with female. Further, it flies in the face of empirical and experiential reality in the assumption that as a woman I am incomplete without a man and vice versa. In light of all available evidence, my incompleteness as a woman is a culturally imposed one. Not one that is innate. Homosexual people, single people, all kinds of people, can and do lead full and creative lives. Celibate people within the Catholic church can and do lead creative and full lives. Now, I really find-- And the woman perhaps most in need of liberation is the feminine in each man. Why are so many people afraid of homosexuality? In part because I think this pattern of hetero sexism is so deeply ingrained in us as white black patterns have been ingrained, so much a part of how things are. I think also in our culture with its further inhibition on men expressing feelings and vulnerability except the one's wife or mother. There is deep down the sense that to become vulnerable with another man is to treat that men, man as a woman. In effect to make the other e feminine, which of course is the stereotype that we have of gay men. Sometimes when, when men say, you know, I agree with, with what you say, but I don't like the word feminist. Why can't we be humanists or something that's more inclusive than the word feminist. I suggest that perhaps since the being feminist a part, a central part of being feminist is valuing what has been considered feminine, okay. That perhaps men should call themselves e feminists. And if they can do that with style and grace, I join them gladly, and welcome them gladly. Fear, I think of homosexuality also, well fear also informs our response to lesbian relationships. The fear in this case, I think is often at least that women will enjoy sex without men. That women do not need intercourse to be sexually satisfied. A couple of summers ago, I did a, a graduate course on sexuality for some ministers in the area. And I had them all read \"The Hite Report\". And the fairly typical response I got from the men reading that book was, it's scary. Because the, the, the lesbian chapter in there made it very clear that women didn't need us At least not all women need men. Okay, so what I'm suggesting, you can see that, that not only with respect to genital sexual activity as it's traditionally been thought of but also with respect to patterns of homosexuality and heterosexuality. I think this, this basic pattern of domination and subordination which is a hierarchical pattern. Pattern that operates with a certain view about power. A pattern that has with it a certain way of valuing what's important and what's less important. That's sexism in other words, since that's, that's the particular content of that pattern, informs our view of our fear. And so far as we're afraid of it, homosexuality both in men and in women. There are other consequences that we're all familiar with. A pattern of domination and subordination tends to reinforce possessiveness. I think that's something that we're probably all familiar with. It tends to restrict subordinates development more than it does dominant development. You may be familiar with this poem by Marge Piercy, goes like this. \"The bonsai tree in the attractive pod could have grown 80 feet tall on the side of a mountain till split by lightning. But a gardener carefully pruned it. It is nine inches high. Every day as he whittles back the branches the Gardner croons, it is your nature to be small and cozy, domestic and weak; how lucky, little tree, to have a pot to grow in. With living creatures one must begin very early to dwarf their growth: the bound feet, the crippled brain, the hair in curlers, the hands you love to touch.\" And finally I think one of the, one of the most vicious perhaps consequences of this pattern is that in spite of the tradition, which in some respects I wouldn't affirm. In spite of the tradition, I don't think sex can really be procreative today. New life, in our culture, can, which is to say all too, obviously it can and in many, many ways. But a new life, all too, common to being only under highly restrictive circumstances. And unless a woman meets those circumstances she has no alternative, but to abort or pay other costs. I do not think at all that we are a child loving oriented society. I think we're very much a child denying, a new life, a pro-life if you will, denying society. I think that is a pretty dismal picture. Even though there are some strengths in it that I will mention shortly. As a woman, myself now, who seeks to be responsible and just, and loving, and as an ethicist, I cannot accept the pattern whose consequences in so many instances seems to me are so fundamentally unjust. Where then might we begin articulating a non-sexist a fair and a life giving ethic of sexuality. My own starting point is a position of relatedness to all that is. It's the starting point, excuse me, of the perception of and experience of at homeness in the universe. As women move away from the old dependencies toward independence, we have at least two options for us. We can reduplicate the experience of men living out of that paradoxical juncture of body and spirit that I referred to. Or we can move toward at homeness, in ourselves and in the universe. That's what I call centering and I'm not alone in using that concept. I think one of the most exciting things about feminism is this discovery of centering. It is a discovery of connections, of connectedness. We are not only pilgrims, we are also residents. There is a fittingness between me, between us and all that is. There is a vision of, and to some extent, the realization of integration between my mind and my body. Again, the title of that early book, \"Our Bodies, Ourselves\" Okay. \"There's a vision of and to some extent, the realization of integration between my mind and my body, between me and others, between me and the earth, between me and the matrix of being.\" This is Rosemary Reuther's phrase. The matrix of being physical and spiritual out of which we come. To use H. Richard neighbor's phrase, \"God is the friend, as well as the enemy and the void.\" This is not a static fittingness. We're all in the process of becoming. But we become in part by responding, by listening, by active waiting, by homing in to what is fundamental. By what Anne Hazelwood-Brady, a poet, describes in this poem. She writes, well let me preface it. It's about a canoe. And it appeals to me, I guess because I have a light cottage. It's about a canoe but I see it as also about the woman's movement. And I see it as a poem about centering, okay. \"We removed 50 brass screws, striped canvas to skeleton canoe and laid the Gunnels down like long thin modern SS. We scraped the way the painted years, green, white and battle gray until we got down eventually to brass tacks and two women rebuilding from roll wood, a slim skinned silent boat that puts upon the waters nothing but its weight.\" We become as we come closer to the human and to that which the human has in common with the rest of being. We make contact and discover as well as envision. We get down to brass tacks, down to that which liberates and nurtures and cherishes us as individuals and all of us collectively. As we center and connect, as we consent to being, we rediscover the reality of grace that is more than forgiveness or a rescue operation. We rediscover the twofold reality of being at home in the universe and of living freely, graciously, gracefully. It is the reality of being a host as well as a guest. As I said before, a resident, as well as a stranger and Pilgrim. It is the experience of moving through one's life and the world with ease and authority rather than with timidity or aggression. This starting point of at homeness or centering suggests a further principle for an ethic of sexuality. That is the twofold one of the wellbeing of the individual and the common good. Each part of that, the wellbeing of the individual and the common good is equally important. In principle, the individual is not to be sacrificed to the common good or seen as a means to its end, nor is the common good necessarily a quantification or extension of the good of the individual. What is good for me, is good for general motors, is good for the country. By holding onto both sides of that principle, we are in the best position I can think of for discerning the good of each. For in the last analysis the good of the individual should be consistent with the common good. The principle of individual wellbeing and common good is appreciative of the human, but it relativizes the human. Relativizes it in the sense that the human is related to a larger whole and the two mutually inform each other. What is good for me as an individual or what is good for people as human beings is answered in part by asking also what is good for the environment. In the final analysis, therefore, all being, all being contributes to the definition of, and description of the common good, not just women and not just people. And someday, I would like for us to get into a position where we can figure out how dolphins and whales and rats and mice and cats and dogs can also contribute to the definition of individual and common good. Further, the principle of individual and collective wellbeing is not a principle that directly informs choices. We are not always clear about what is in the individual or common interest. That too is in the process of becoming, of emerging. But we have some clues, and the clues we have can shape the choices we make. The means we employ to use ethical language, means and ends are intrinsically related and must be kept together. And I think if, if, if there is anything which has proved or which has met the fatal flaw in all revolutionary movements that I can think of or that I'm familiar with, it is that in the interest to move toward a more just and humane society, revolutionary movements have separated ends and means and have shifted over to an ethic that the end justifies the means. And that begins to justify anything. Seeing so many feminists can learn from that past and say that one thing we insist upon is keeping ends and means intrinsicate. An ethic of individual and common good is not primarily an ethic events which we can delineate and then figure out how to get there. Nor is it primarily an ethic of right action apart from consideration of consequences. It is an ethic of both. If we seek, as I think feminists do, the peaceable commonwealth, we can find it only by being and doing in ways consistent with peacefulness. As someone else's said, I don't know who, \"Peace is the way to peace.\" If we seek nurturing and reliable relationships and families, we must be nurturing and reliable. We must create contexts in which we can nurture ourselves and others, and which support our nurturing. In feminist language, the process is part of the product. As I bring all of these considerations together, I turned to the phenomenon of friendship as a model or a paradigm, a paradigm is a pattern. Those of you who make your own clothes, sometimes have or, or create your own pattern to use for cutting out and sewing your clothes together. Well, paradigm is a kind of pattern or, or direction. I turn to the phenomenon of friendship as a paradigm for describing appropriate human sexual reality. And for making choices. The weakness of friendship as a paradigm, is that it has been so marginal in our culture that many people have little experience of it. Strength is, that in sisterhood we have discovered something, not all, but something of what it can mean. The paradigm of friendship can be drawn as the hub of a wheel with spokes going out from the center. Okay, here's the hub and here's the spokes. Each person is a hub. The spokes are relationships connecting not with the rim, but with other hubs, okay. Or if as a child you played with tinker toys or have children who play with tinker toys. You know, the little round things with the holes in them, in the, the, what do you call 'em, sticks I guess. They go into the holes. That image will work in contrast with that image of the tinker toy or the the hub and the spokes. It seems to me as I've said, the more traditional paradigm has been a ladder with marital relations at the top and all others beneath it and of less value. Even the top ring on that, excuse me, on the, even the top rung on that ladder has been somewhat a skew. So there is not a firm footing there either. One end of it is somewhat higher than the other. The paradigm of friendship, the paradigm of hubs and spokes is in principle non-hierarchical and non-exclusive. It appreciates the reality that we need more than one person in our lives to be close with. When we center on the one wrong of the ladder, we lose our sense of who we are as separate unique individuals. Being a hub gives us space to live, to send down roots, to center in and through ourselves into at homeness in the universe. To be a hub is to live with grace, graciously, gracefully. Okay, so the paradigm of friendship is in principle non-hierarchical. Further, friendship is a relationship of inter-dependence. And by inter-dependence I mean, a relationship that brings together both dependence and independence. It is rooted in mutuality and respect. Friends care for one another, love and enjoy one another. But they do not become one. They remain themselves. They do not wish to lose themselves in each other. Friendship is inclusive not exclusive. We can and sometimes do and I would argue ought to become friends with more than one person. It is also inclusive in that it helps to connect us with the rest of the world. J. Glen Gray, a philosopher, who has some perceptive things to say about friendship, writes, This is a quotation from him. \"Friendship opens up the world to us by insulating us against passions that narrow our sympathies. It gives us an assurance that we belong in the world.\" Again, that sense of that homeness in the world. \"And helps to prevent the sense of strangeness and lossness that afflicts sensitive people in an atmosphere of hatred and destruction. When we have a friend we do not feel so much accidents of creation, impotent and for doomed.\" Friendship involves intimacy. Our closeness of being that is wholly positive. A closeness that enhances one's own individual self rather than engulfs it. There is no place for demonic Eros in friendship. Intimacy can and usually does include a physical intimacy. Although it's to be remembered that people can sometimes be more intimate on a telephone conversation over a 3000 miles span. So, physical intimacy alone does not equal intimacy but intimate or physical closeness, Intimacy can and usually does include a physical dimension. Touching, holding, caressing, are intrinsic dimensions and expressions of friendship. The delight in and enjoyment of the being of one another makes physical contact very important. Friendship is with both sexes. And there is growing evidence that most of us do in fact desire physical intimacy with women and with men. We do have sexual feelings both broadly and narrowly defined toward women and men. We do not and should not always act on them. But in honesty and in appreciation, we can and should acknowledge them. Friendship is non possessive. I do not belong to another, nor does another belong to me. My friend is not my territory, so to speak, which I can stake out a claim to and defend against invaders. It's contrary to the very word the very sense of friendship. One of the most destructive emotions people are capable of is jealousy. And much of the traditional way we think about relationships builds the possibility of jealousy in them. Friends belong to themselves. and to all that is. They are loyal to one another. A friendship is not possessive but covenantal. Friendship then is a relationship of fidelity. Uncommitted relationships are possible, I suppose, but they're not friendships. Fidelity in friendship is unconditional. Friends covenant rather than contract with one another. Fidelity in friendship means at least two things. It means reliability. One can be counted on, one is there present for another and will remain so. It also means promise-keeping and agreement about what those promises are. As the friends gain more insights into their friendship and gain more experience of life, some of those promises may change. We do not remain static. Fidelity then holds together stability and growth. We have confused fidelity, I think, with not changing, with rigidity. Even worse, we have confused it with a legal bond that for some reason, cannot be broken. Some of the marriage vows are excellent expressions of fidelity. I will be with you in sickness and health, for richer for poorer, for better or for worse. Those are vows of friendship. The specific form varies that those vows take. The most faithful act I may do for someone is to say goodbye. Faithful to me and to the other person. Divorce can be an expression of fidelity. Not as some theologians would have it, the lesser of two evils. Friendship finally is creative and procreative. As I tried to indicate, I think it's profoundly pro-life. I think the traditional connection between sexuality and procreation still can symbolize an important reality. The problem is, as I've said, that we live in an ethos that does not fundamentally value life. Women don't particularly want abortions. Penalizing us is another, for them is another dreary instance of blaming the victim. If we really valued life, we would have made changes in medical insurance, strengthened economic security, and different and set up in terms of our ethos, different career expectations. So that it is both permissible and a cause for joy to bring new life into being. As it is, church and society tend in effect to conspire against it. Finally, I wish to bring the paradigm of friendship to bear on some more specific issues of sexuality. First one concerns the way in which friendship helps us to hold together the private and the public dimensions of sexuality. For instance, I think this is absolutely critical to, to the, to moving toward a society in which friendship is even possible. If women and men, men and men, and women and women, are to be friends and to relate to each other as mature, authentic human beings, economic, social, and emotional independence for women is a for ethics. There is no point in discussing any other issue until more significant commitment to this is seen, by ethicists, by church people, and by the wider society. And effectively implemented forthwith. At a minimum, it seems to me, what I'm saying is, that for friendship even to begin to be possible between men and women, men and men. It's already becoming more possible between women and women. Then the, the recommendations at the Houston's women's conference last November for instance, should be implemented immediately in the society. As that kind of commitment is being generated, hopefully, and implemented, we can begin to explore other issues. So one thing I am saying is that I don't see any point in discussing issues of sexual ethics as strictly a private matter. I think it's very much a public matter. And I've just indicated one way in which I think that it is. Okay, then we can begin to explore other issues. One is a re-examination of marriage. A consequence of taking seriously and institutionalizing friendship is that we will be in a position, this may sound very odd, but anyway, to appropriate the medieval understanding of marriage as a relative good. There is no good reason for assuming that everyone must be married. It may be appropriate for some but not for all. The implications of such relativity actually are revolutionary. If corporations could not assume that the new executive, assume also male, would have a wife to share business-related responsibilities, single people and women would not be subtly if not overtly discriminated against in hiring practices. Wife's of executive husbands would be freer to pursue their own lives. And corporations would have some restraint on their imperialism. Similarly, single women with children would not be stigmatized and one small, but perhaps not so small in the armor of racial and class prejudice could be made. If marriage is seen as a relative good, the pressures on young people could be considerably relaxed and genuine friendships could be formed with people of both sexes. If marriage is relativized further then one would have to decide to choose to marry, not simply assuming. One would have to have some reasons for taking that step rather than for not taking it. Another very important implication of friendship for sexuality is that it helps put sex in its place. It is my own conviction that we, and particularly men confuse genital sex with intimacy. And giving ourselves and one another more permission for intimacy. We at the same time remove the pressure to gain it by going to bed with one another. Finally, if friendship is a valued norm, we can begin to assess various legal patterns and statutes for the extent to which they reflect friendship. For the extent to which they are empowering, they reflect mutuality, and interdependence. For instance, single sex households can and ought to be a legal alternative to the present nuclear family, and you know, variations on extended family structure with friends is another. The possibilities are limited only by our imagination. Feminists have a vision that transcends femininity and masculinity. That cherishes our humanity, the earth, and all of being. We cannot will that vision to actuality. We can however, live our own lives and encourage others to live in fidelity to the fundamental creativity and goodness of all being. We can speak with honesty and courage about what is going on in our lives and in doing so we can begin to trace out the spirit that moves among us, calls us and empowers us to prepare the way for the new heaven and new earth. Today, as every day we are offered the opportunity to turn away from alienation from domination, from violence, from oppression, toward reconciliation and friendship with all that is. Thank you.","format":"text/plain"},"target":"https://iastate.aviaryplatform.com/collections/1150/collection_resources/43664/file/116756#t=0.0,3806.256"}]}]}]}