to the brothels or to the farms. The sacrifice is profoundly antifeminist; it is also profoundly immoral. Men mostly accept the disposition of women under the sex-class system and they mostly accept the crimes committed against women: but sometimes the
status of women is addressed, those crimes are addressed, in political discourse. Whenever some women are doctrinally delivered to sex exploitation, the political stance is corrupt. Virtually all ideologies are implicitly antifeminist in that women are sacrificed to higher goals: the higher goal of reproduction; the higher goal of
pleasure; the higher goal of a freedom antipathetic to the freedom
of women; the higher goal of better conditions for workers not
women; the higher goal of a new order that keeps the sex exploitation of women essentially intact; the higher goal of an old order that considers the sex exploitation of women a sign of social stability (woman’s in her place, all’s right with the world). Some women are sacrificed to a function—fucking, reproducing, house-cleaning, and so on. A political promise is made, and kept, that
some women will do some things so that all women must not do all
things. Women accept the sacrifice of other women to that which
they find repugnant: a seduction of antifeminism that outdoes worship of female good in getting female adherents because it is more practical. Men all along the political spectrum manipulate this seduction with great skill. Some women are sacrificed by race or class: kept doing some kinds of work that other women will then
not have to do. Supporting the use of
sex exploitation is the w illful sacrifice of women on an altar of sex
abuse and it is a political repudiation of the sex-class consciousness
basic to feminism: it is— whoever does it— antifeminism. And then
there is the psychological use of the same reactionary strategy:
women, of course, like being. . . (beaten, raped, exploited, bought
and sold, forced to have sex, forced to have children). Antifem inism is also a form of psychological warfare, and of course
oppression. Men, who use power against women in sex exploitation, know that it is practical and true: which is w hy it is a fundamental strategy of antifeminism to encourage the sacrifice of
*
Now look at the world as right-wing women see it. T hey live in
the same world as all women: a world of sex segregation and sex
hierarchy; a world defined by the crimes of rape, battery, economic and reproductive exploitation; a world circumscribed by prostitution; a world in which they too are pornography. T hey see
the system of sex oppression— about which they are not stupid—as
closed and unalterable. It is unchangeable to them, whether they
take as their authority God or man. If sex oppression is real, absolute, unchanging, inevitable, then the views of right-wing women are more logical than not. M arriage is supposed to protect them
from rape; being kept at home is supposed to protect them from
the castelike economic exploitation of the marketplace; reproduction gives them what value and respect they have and so they must increase the value of reproduction even if it means increasing their
own vulnerability to reproductive exploitation (especially forced
pregnancy); religious marriage—traditional, correct, law-abiding
marriage—is supposed to protect against battery, since the wife is
supposed to be cherished and respected. The flaws in the logic are
simple: the home is the most dangerous place for a woman to be,
the place she is most likely to be murdered, raped, beaten, certainly the place where she is robbed of the value of her labor. What right-wing women do to survive the sex-class system does not
mean that they will survive it: if they get killed, it will most likely
be at the hands of their husbands; if they get raped, the rapists will
most likely be their husbands or men who are friends or acquaintances; if they get beaten, the batterer will most likely be their husbands—perhaps 25 percent of those who are beaten will be
beaten during pregnancy; if they do not have any money of their
own, they are more vulnerable to abuse from their husbands, less
