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Great Wall Institute: The Process of the Great Wall of Los Angeles

Feminist Health Movement

From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.

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1. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
2. The Crenshaw Women’s Center The CRENSHAW WOMEN’S CENTER was the first women’s center in Los Angeles and was a ground-breaking facility serving women in a variety of capacities. It housed the nation’s first women’s clinic, Women’s Self-Help One, and was the site of The Great Yogurt Conspiracy. In three action-packed years, the Crenshaw Women’s Center generated an enormous amount of energy, pivotal change, and several firsts for the Women’s Rights Movement and second-wave feminism in Los Angeles and the nation. A Historic-Cultural Monument (HCM) application was prepared and submitted to the city of Los Angeles by Kate Eggert and Krisy Gosney.
4. 1973 Self Help Graphics 1 “Self Help Graphics & Art emerged out of the inspiration and energies of a group of artists/printmakers working from an East Los Angeles garage. Known as Art, Inc. when they began working together in 1970, printmakers Sister Karen Boccalero, Carlos Bueno, Antonio Ibáñez, Frank Hernández, and others held their first exhibition at the El Mercado shopping center in 1971. Soon after, they relocated to Boyle Heights with a gift from the Order of the Sisters of St. Francis and by 1973, the organization was reestablished as a 501(c)3 nonprofit organization and changed its name to Self Help Graphics & Art (SHG).”
5. 1973 Self Help Graphics 2 The evolution SHG’s focus on printmaking as its core discipline grew throughout the 1970s and by 1979 the programs became increasingly experimental, in the printmaking studio and in other media, including music and performance art. During the 1980s, SHG earned its reputation as a locus for the emerging Chicano and Latino artists and cultural movements. Sister Karen passed away in 1997 and facilities and financial management continued to impart the organization’s health during the twenty-first century. A significant revival has been in process since 2007, including a major relocation from the former headquarters on Cesar Chavez Avenue to a new location in Boyle Heights, adjacent to downtown Los Angeles.
6. 1973 Self Help Graphics 3 Established in the wake of the 1970 Chicano Moratorium, Self Help Graphics & Art (1973–present), quickly became an invaluable community art center and site for the production and promotion of Chicanx and Latinx art. Founded by Sister Karen Boccalero, a Franciscan nun and student of Sister Corita Kent, along with artists Carlos Bueno, Antonio Ibáñez, and Frank Hernández in an East LA garage, Self Help Graphics understood art production as a social practice, and sought to fortify the local community through arts education and art-making that celebrated Chicanx identities and experiences.
7. 1973 Self Help Graphics 4
8. 1976 Self Help Graphics Día de los Muertos 1 In the 1970s, a procession of floats traveled from Evergreen Cemetery to Self-Help Graphics in Boyle Heights on Día de los Muertos. The first public Día de los Muertos celebration in LA was held nearly 50 years ago at Evergreen Cemetery in Boyle Heights. Up until then, observance was a largely private tradition with Indigenous roots in Mexico. Ofrendas, or altars, were constructed inside the home. Public participation in the holiday largely stems from the art and activism ignited by the 1970 Chicano Moratorium and movement for civil rights.
9. 1976 Self Help Graphics Día de los Muertos 2
10. 1977 Self Help Graphics Día de los Muertos 1 Day of the Dead ’77 Procession, Self-Help Graphics, November 1977. The first Día de los Muertos was a small gathering in the parking lot behind Self-Help Graphics in 1972. In 1973, a procession of people and floats went down the street from Evergreen Cemetery to the organization’s headquarters. A Catholic mass and indigenous ceremonies were celebrated at the cemetery, along with participation from the Asco art collective.
11. 1977 Self Help Graphics Día de los Muertos 2 Day of the Dead ’77, Self-Help Graphics, November 1977. Beginning in 1973, the trio of founders and affiliated artists partnered to redeploy the Mexican Día de Muertos for their neighborhoods in East Los Angeles. A Catholic and Indigenous Mexican celebration of the dead, Día de Muertos is traditionally celebrated on November 2, although preparations begin the week before when celebrants prepare and gather decorations, mementos, specific foods, and flowers, and construct altars of remembrance at the cemetery or in their homes.
12. 1977 Self Help Graphics Día de los Muertos 3 A float designed for Día de Los Muertos by Leo Limon processes down Brooklyn Avenue. Self-Help Graphics, November 1977. The first Día de los Muertos in Los Angeles began as a collaboration with Self Help and Chicano art collectives like Asco and Los Four. The procession of mostly elementary and college students began with a Catholic mass in Evergreen Cemetery and ended at Self Help Graphics’ location on Brooklyn Avenue where participants laid marigolds to guide spirits to the traditional multi-stepped altar created to commemorate the dead.
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1. 1966 The National Organization for Women, known as NOW, was founded. On October 29, 1966, the Nation Organization for Women officially adopted their Statement of Purpose. The statement, written by Betty Friedan and Pauli Murray, expressed the organization’s main goals in addressing and fighting the unequal treatment of women in society. This 1966 document is a seminal part of the modern women’s rights movement and played an important role in inspiring more Americans to fight for gender equality. Although their Statement of Purpose was adopted in October, the feminist organization was officially founded on June 30, 1966. The statement described NOW’s purpose as “To take action to bring women into full participation in the mainstream of American society now, exercising all privileges and responsibilities thereof in truly equal partnership with men.” NOW was created when its founders recognized that women needed a pressure group to combat gender discrimination, as the government agencies and recent laws to address this problem had proven ineffective. A prime example of this was the failure of the Equality Employment Opportunity Commission to enforce Title VII of the Civil Rights Act of 1964. (Title VII is a federal law that prohibits employers from discriminating against employees on the basis of sex, race, color, national origin, and religion.) Employers were still discriminating against women in hiring practices and there was unequal pay for women. Secondly, NOW was also influenced by the failure of John F. Kennedy’s 1961 President’s Commission on the Status of Women, headed by Eleanor Roosevelt, to end discrimination against females in education, the workforce and Social Security. The movement was also inspired by Friedan’s 1963 book “The Feminine Mystique,” where she famously expresses her stultifying experiences as a housewife lacking other options in society beyond that domestic role. The founders of NOW hoped that their organization would help women combat discrimination in all aspects of society by lobbying and holding rallies, marches and conferences. NOW broke with previous trends for women’s organizations by including the concerns of black women in their mission. NOW has advocated for many issues they see as necessary for ensuring equality for women, including maternity leave rights in employment, child day care centers, equal job training opportunities, reproductive rights, and the prohibition of sex discrimination in the workplace.
2. La Operación - The Subversion and Portrayal of Female Agency in Latinx Reproductive Rights Widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. La Operación is a documentary from 1982 that shows the widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. Ana María García directed the film which highlights how the United States pushed for increased female sterilization in Puerto Rico. She mixes in the documentary a blend of interviews with women from different socioeconomic and racial backgrounds but the interviews are not the only focus of her work; she also incorporates scenes showing a sterilization procedure in addition to other historical and contextual parts. account from the documentary displays the same message as the propaganda above, that there are prosperity and good living associated with sterilization, based on the belief that too many kids lead to a perpetual state of destitution. These false beliefs led many women to give up their agency over their bodies and cave into getting sterilized—except they did not know all the time what they were signing up for.
3. 1960s Reproductive Justice for Latinas: Coerced, Forced, and Involuntary Sterilization By 1934, there were 67 birth control clinics operating under federal funding through Franklin D. Roosevelt’s Puerto Rican Relief Administration; in 1936, the Maternal and Childcare Health Association, a private entity, opened 23 more. A law passed the following year—Law 116—made sterilization legal and free for Puerto Rican women. Family planning clinics offering free sterilization were installed in the new factories of the industrial wave; women were encouraged to work in needlework and textile industries there, and were shown favoritism for sterilization compliance. Health officials campaigned door-to-door for sterilization throughout rural communities, too. In a dire economic situation and with few affordable alternative contraceptive methods available, the operation—or la operacion, as it was referred to locally—became commonplace. By the 1960s, about one-third of the female population had been sterilized—and many of those women hadn’t been educated about the permanency of tubal ligation.
4. 1960s Puerto Rican Women Sterilized as a "solution to poverty"
5. 1969 Redstockings Abortion Speakout n 1969, the members of the radical feminist group Redstockings were furious that legislative hearings about abortion featured male speakers discussing such a crucial women's issue. They, therefore, staged their hearing, the Redstockings abortion speak-out, in New York City on March 21, 1969. The Fight to Make Abortion Legal The abortion speak-out took place during the pre-Roe v. Wade era when abortion was illegal in the United States. Each state had its own laws about reproductive matters. It was rare if not unheard of to hear any woman speak publicly about her experience with illegal abortion. FEATURED VIDEO Roe v. Wade Supported By 70% Of Americans Before the radical feminists' fight, the movement to change U.S. abortion laws was more focused on reforming existing laws than repealing them. Legislative hearings on the issue featured medical experts and others who wanted to finesse the exceptions to abortion prohibitions. These "experts" talked about cases of rape and incest or a threat to the life or health of a mother. Feminists shifted the debate to a discussion of a woman's right to choose what to do with her own body. Disruption In February of 1969, Redstockings members disrupted a New York legislative hearing about abortion. The New York Joint Legislature Committee on the Problems of Public Health had called the hearing to consider reforms to the New York law, then 86 years old, on abortion. They roundly condemned the hearing because the "experts" were a dozen men and a Catholic nun. Of all women to speak, they thought a nun would be the least likely to have contended with the abortion issue, other than from her possible religious bias. The Redstockings members shouted and called for the legislators to hear from women who had had abortions, instead. Eventually, that hearing had to be moved to another room behind closed doors. Women Raising Their Voices The members of Redstockings had previously participated in consciousness-raising discussions. They had also drawn attention to women's issues with protests and demonstrations. Several hundred people attended their abortion speak-out in the West Village on March 21, 1969. Some women spoke about what they suffered during illegal “back-alley abortions.” Other women spoke about being unable to get an abortion and having to carry a baby to term, then have the child taken away when it was adopted. Legacy After the Demonstration More abortion speak-outs followed in other U.S. cities, as well as speak-outs on other issues in the subsequent decade. Four years after the 1969 abortion speak-out, the Roe v. Wade decision altered the landscape by repealing most abortion laws then in effect and striking down restrictions on abortion during the first trimester of pregnancy. Susan Brownmiller attended the original 1969 abortion speak-out. Brownmiller then wrote about the event in an article for the "Village Voice", "Everywoman's Abortions: 'The Oppressor Is Man.'" The original Redstockings collective broke up in 1970, though other groups with that name continued to work on feminist issues. On March 3, 1989, another abortion speakout was held in New York City on the 20th anniversary of the first. Florynce Kennedy attended, saying "I crawled off my death bed to come down here" as she called for the struggle to continue.
7. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
8. The Racist History of Abortion and Midwifery Bans https://www.aclu.org/news/racial-justice/the-racist-history-of-abortion-and-midwifery-bans. Today’s attacks on abortion access have a long history rooted in white supremacy. Following the Supreme Court’s decision in June Medical Services v. Russo this week, it is worth reflecting on the racist origins of the anti-abortion movement in the United States, which date back to the ideologies of slavery. Just like slavery, anti-abortion efforts are rooted in white supremacy, the exploitation of Black women, and placing women’s bodies in service to men. Just like slavery, maximizing wealth and consolidating power motivated the anti-abortion enterprise. Then, just as now, anti-abortion efforts have nothing to do with saving women’s lives or protecting the interests of children. Today, a person is 14 times more likely to die by carrying a pregnancy to term than by having an abortion, and medical evidence has shown for decades that an abortion is as safe as a penicillin shot—and yet abortion remains heavily restricted in states across the country. Prior to the Civil War, abortion and contraceptives were legal in the U.S., used by Indigenous women as well as those who sailed to these lands from Europe. For the most part, the persons who performed all manner of reproductive health care were women — female midwives. Midwifery was interracial; half of the women who provided reproductive health care were Black women. Other midwives were Indigenous and white. However, in the wake of slavery’s end, skilled Black midwives represented both real competition for white men who sought to enter the practice of child delivery, and a threat to how obstetricians viewed themselves. Male gynecologists claimed midwifery was a degrading means of obstetrical care. They viewed themselves as elite members of a trained profession with tools such as forceps and other technologies, and the modern convenience of hospitals, which excluded Black and Indigenous women from practice within their institutions. History would later reveal that it was literally on the backs of Black women’s bodies that such tools were developed. Dr. Marion Sims famously wrote about his insomniac-induced “epiphanies” that stirred him to experiment on enslaved Black women, lacerating, suturing, and cutting, providing no anesthesia or pain relief. Only recently have the terrors that Black women endured through nonconsensual experimentation by gynecologists of the 19th and 20th centuries been acknowledged. Successful racist and misogynistic smear campaigns, cleverly designed for political persuasion and to achieve legal reform, described Black midwives as unhygienic, barbarous, ineffective, non-scientific, dangerous, and unprofessional. Dr. Joseph DeLee, a preeminent 20th century obstetrician and fervent opponent to midwifery, stated in a much-quoted 1915 speech, “Progress Toward Ideal Obstetrics”: The midwife is a relic of barbarism. In civilized countries the midwife is wrong, has always been wrong … The midwife has been a drag on the progress of the science and art of obstetrics. Her existence stunts the one and degrades the other. For many centuries she perverted obstetrics from obtaining any standing at all among the science of medicine … Even after midwifery was practiced by some of the most brilliant men in the profession, such practice was held opprobrious and degraded. At the root of these stereotypes were explicit efforts to destroy midwifery and promote white supremacy. As the surge of lynchings, “separate but equal” laws, police violence, and the decimation of successful Black communities during Jim Crow revealed, Black Americans post slavery suffered greatly due to white supremacy, as did Chinese and Japanese workers and their families. Indeed, the racist campaigns launched by doctors against Black midwives extended to anti-immigration legislative platforms targeted at Chinese and Japanese workers. The Page Act, which restricted Chinese women from entering the United States, is a part of this shameful legacy. This broader 20th century anti-Chinese campaign became known as “yellow peril.” DeLee and Horatio Storer urged white women to “spread their loins” across the nation, a dog whistle about the threat of too many Blacks and Asians in the U.S. Gynecologists explicitly revealed their motivations in undermining midwifery: They desired financial gains, recognition, and a monopoly. As Dr. DeLee wrote in a 1916 article published in the American Journal of Obstetrics & Disease of Women & Children, “There is high art in obstetrics and that it must pay as well for it as for surgery. I will not admit that this is a sordid impulse. It is only common justice to labor, self-sacrifice, and skill.” They believed that men should be paid, but not women — particularly not Black women. To better understand racial injustice in the anti-abortion movement, remember that American hospitals barred the admission of African Americans both in terms of practice and as patients. And, the American Medical Association (AMA) barred women and Black people from membership. The AMA, founded in 1847, refused to admit Black doctors, informing them, “You come from groups and schools that admit women and that admit irregular practitioners.” For this reason, Black doctors formed the National Medical Association in 1895. In 2008, the organization issued a public apology for its active campaigns to close Black medical schools, deny Blacks membership, and other efforts to marginalize Black patients and practitioners. Gynecologists pushed women out of the field of reproductive health by lobbying state legislatures to ban midwifery and prohibit abortions. Doing so not only undercut women’s reproductive health, but also drove qualified Black women out of medical services. For these groups, there was no meaningful path to the formalized skill set DeLee claimed necessary. Abortion was an expedient way to frame their campaign to create monopolies on women’s bodies for male doctors. The American Medical Association explicitly contributed to this cause through its exclusion of women and Black people. Today, as people debate whether anti-abortion platforms benefit Black women, the clear answer is no. The U.S. leads the developed world in maternal and infant mortality. The U.S. ranks around 50th in the world for maternal safety. Nationally, for Black women, the maternal death rate is nearly four times that of white women, and 10 to 17 times worse in some states. In the wake of both Whole Woman’s Health and June Medical Services v. Russo, keep in mind that both Texas and Louisiana, where these cases originated, are considered the deadliest in the developed world for a woman to give birth. Sadly, pregnancy has become a death sentence for many in the very places that make reproductive health care access the most fraught and hard to reach. Many of these states (though not all) are former slave states, such as Texas, Louisiana, Mississippi, Alabama, and Arkansas. As Black people in these states continue to fight for equal access the reproductive care they need, Sojourner Truth’s 1851 speech continues to resonate. And as the Supreme Court demonstrated this week, the fight for justice in reproductive health care and equality in abortion access is far from over. The decision does not advance the equality of poor Black women — it maintains all other burdensome restrictions already in place. We have much more work to do such that not only DeLee’s words, but also his racist and exploitative viewpoints, are relegated to history.
9. Panel Discussion of "No Más Bebés" Documentary No Más Bebés tells the story of a little-known but landmark event in reproductive justice, when a small group of Mexican immigrant women sued county doctors, the state, and the U.S. government after they were sterilized while giving birth at Los Angeles County-USC Medical Center during the late 1960s and early 1970s. Marginalized and fearful, many of these mothers spoke no English, and charged that they had been coerced into tubal ligation — having their tubes tied — by doctors during the late stages of labor. Often the procedure was performed after asking the mothers under duress.
11. 1962 Sherri Finkbine And The 50-Year Fight For Abortion In America Sherri Finkbine traveled to Sweden for an abortion after learning that Thalidomide, a tranquilizer drug she had taken, caused extensive deformities to the fetus. 1962: Abortion mother returns home An American mother-of-four is on her way home amid a storm of controversy after being given a legal abortion in Sweden. Sherri Finkbine, a TV presenter from Phoenix in Arizona, was denied an abortion in her home state following intense negative publicity surrounding her case. The 30-year-old mother decided to terminate her fifth pregnancy after discovering that tranquilizers she had taken in the first few weeks of her pregnancy contained the drug Thalidomide. In recent months there has been increasing evidence suggesting Thalidomide causes severe foetal deformities including missing limbs, deafness and blindness. Public condemnation Mrs Finkbine, host of children's television programme "Romper Room", told her story to the local newspaper, believing it would alert other mothers in the same situation to the dangers of the drug. But she became the focus of an intense anti-abortion campaign and worldwide public condemnation. The negative publicity led her local hospital in Phoenix to withdraw a tentative offer of a legal abortion for fear they may be held criminally liable - the current law in Arizona states that abortion can only be carried out to save the mother's life. Mrs Finkbine and her husband, Robert, a school teacher, took the case to the Arizona State Supreme Court but were unsuccessful. Despite vilification from anti-abortionists across the United States and the world she flew to Sweden where the operation was carried out. After the operation it was confirmed that the foetus had no legs and only one arm .
12. 1970 A member of the Third World Womens Alliance demonstrates https://www.newyorker.com/magazine/2021/12/13/the-mississippi-abortion-case-and-the-fragile-legitimacy-of-the-supreme-court /The Mississippi Abortion Case and the Fragile Legitimacy of the Supreme Court Dobbs v. Jackson Women’s Health Organization is an open challenge to the Court’s authority, and perhaps broadly reflects a spirit of legal self-help that is running through the land. in this latest round of attacks on Roe, a novel line of argument has emerged: that forced pregnancy and parenthood no longer constitute a hardship for women. Lawyers representing Mississippi, the appellant in the lawsuit, describe a world that has fundamentally changed over the past fifty years, in which the burdens of parenting have been lifted and women have been empowered to have it all—to assume a career while still raising families. As for those women who would prefer not to parent, they now have the option to simply terminate their parental rights. In a legal brief, Mississippi described a fantasy land, where “many (largely post-dating Roe) laws protect equal opportunity—including prohibitions on sex and pregnancy discrimination in employment,” where the law guarantees parental leave, and where there is “support to offset the costs of childcare for working mothers.” The brief continued, “Sweeping policy advances now promote women’s full pursuit of both career and family.” In an interview with a local television station, the state attorney general, Lynn Fitch, added, as a flourish, “Fifty years ago, for professional women, they wanted you to make a choice. Now you don’t have to. Now you have the opportunity to be whatever you want to be. You have the option in life to really achieve your dreams, your goals, and you can have those beautiful children as well.” These would be wild claims under normal circumstances, but, in the midst of the pandemic, when child-care costs have been rising dramatically and when intermittent and impromptu school closures have forced nearly two million women out of the workforce, they are ludicrous.
13. 1960s Health fair at Castelar Elementary School The Movement suffered from misogyny and homophobia. Though perhaps less so than other Third World left groups (e.g. there were fewer instances of physical abuse and assault), women and queer-identified people fought for presence, voice, and their issues. At the same time, the analysis of a “triple oppression” of class, race, and gender for women, and the creation of a multiracial LGBT identity, opened a profound reworking of patriarchal and heterosexual norms. These movements within the Movement are crucial not only to appraising the Asian American Movement, but offer vital case studies for our intersectional present.
14. The Crenshaw Women’s Center The CRENSHAW WOMEN’S CENTER was the first women’s center in Los Angeles and was a ground-breaking facility serving women in a variety of capacities. It housed the nation’s first women’s clinic, Women’s Self-Help One, and was the site of The Great Yogurt Conspiracy. In three action-packed years, the Crenshaw Women’s Center generated an enormous amount of energy, pivotal change, and several firsts for the Women’s Rights Movement and second-wave feminism in Los Angeles and the nation. A Historic-Cultural Monument (HCM) application was prepared and submitted to the city of Los Angeles by Kate Eggert and Krisy Gosney.
15. “Más Bebés?”: An Investigation of the Sterilization of Mexican-American Women at Los Angeles County-USC Medical Center during the 1960s and 70s
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3. 1960s Health fair at Castelar Elementary School The Movement suffered from misogyny and homophobia. Though perhaps less so than other Third World left groups (e.g. there were fewer instances of physical abuse and assault), women and queer-identified people fought for presence, voice, and their issues. At the same time, the analysis of a “triple oppression” of class, race, and gender for women, and the creation of a multiracial LGBT identity, opened a profound reworking of patriarchal and heterosexual norms. These movements within the Movement are crucial not only to appraising the Asian American Movement, but offer vital case studies for our intersectional present.
4. 1960s Welfare Activism Activists marching under the NWRO banner in the Poor People’s Campaign, Washington, D.C., May–June 1968. 1960s/70s Welfare activists were mostly working-class black and some white mothers, and the majority of them were themselves welfare recipients. As welfare recipients, women of color, and working-class people, they faced a wave of policies and ideologies that stigmatized them, policed their behavior, and made receiving benefits increasingly difficult. These policies were but one element of a larger political crisis, wherein the California government stoked racialized and gendered fears in order to shrink the welfare state. Rather than simply acquiesce to this reality, welfare-rights groups in California refused to accept it. In 1963, Johnnie Tillmon—a black single mother on welfare—decided to get in touch with fellow welfare recipients in Los Angeles. She was tired of enduring the stigma that came with being on welfare—and she did not want to endure it alone. She envisioned a group of welfare recipients that would support one another, exchange advice, and even pressure the California government for policy changes. In putting this group together, the first step was to find out who else was on welfare, or Aid to Families with Dependent Children (AFDC). “That was a hard job”, said Tillmon, “because that kind of information was not made public. We were in the housing project manager’s office one day when he was called to the phone. Instead of taking the call in his office, he took it from outside. While he was out, we started looking through the papers on his desk.” Among those papers was a list of neighborhood welfare recipients, and Tillmon “copied the names”. Soon after, she went door-to-door, spoke with neighbors in her housing project, and a group of welfare recipients began to form. This group came to be called Aid to Needy Children-Mothers Anonymous ([1], p. 18), or ANC-MA: one of many local welfare-rights groups across the country.
5. 1960s/1970s GIDRA sisters
6. 1963 The Feminine Mystique Published
7. 1960s/1970s Health Fair at Castelar Elementary The Movement suffered from misogyny and homophobia. Though perhaps less so than other Third World left groups (e.g. there were fewer instances of physical abuse and assault), women and queer-identified people fought for presence, voice, and their issues. At the same time, the analysis of a “triple oppression” of class, race, and gender for women, and the creation of a multiracial LGBT identity, opened a profound reworking of patriarchal and heterosexual norms. These movements within the Movement are crucial not only to appraising the Asian American Movement, but offer vital case studies for our intersectional present.
8. 1968 National Welfare Rights Organization Marchers, 1968. This photograph and these pins highlight the welfare rights movement, which emerged in the 1960s at the intersection of the black freedom movement, women’s liberation, and anti-poverty activism. Many participants were single women of color, and they fought against punitive social policies that prioritized paid labor over caregiving responsibilities and tied the receipt of public benefits to increased surveillance of their families. Fighting for the means to provide for their families and juggling the demands of work, childcare, and activism, these women offered an expansive vision of citizenship that remains unfulfilled to this day. ( Jeanne Gardner Gutierrez, Curatorial Scholar in Women’s History )Jack Rottier Photograph Collection, Special Collections Research Center, George Mason University
9. 1970 Asian American Women's Movement Activists Although not widely known outside the Asian community or among feminist activists and scholars outside of the Los Angeles area, there was a thriving, militant Asian American women's movement in southern California starting in the late 1960s/early 1970s. Like other movements among feminists of color, it both grew out of and remained tied to the larger national/ethnic movement and the anti-war movement. Asian American consciousness and activism most often developed on college campuses and, ultimately, often led to the development of Asian American studies. The core women activists in the Los Angeles area, however, focused most of their political work and organizing in grass roots community programs, and looked to Chinese and Vietnamese women revolutionaries for their inspiration. Many of them were members of the Community Workers Collective, which engaged in studying political liberation movements in other countries as a basis for their community organizing. Based on their study and organizing experience, the Asian Women's Group developed one of the first multi-media interactive presentations on the Asian women's movement which was performed at venues along the West Coast. They also founded the first Asian Women's Center in the US, establishing principles of unity to guide their programs; and collectivized their salaries to generate more staff and programs. They collaborated in anti-Vietnam War activities, and used their resources to support other struggles such as Wounded Knee. Despite ongoing struggles with the men in the larger Asian American movement, these women activists remained committed to and involved in the broader movement and eschewed separatism. The Asian American activists included in this series include: May Ying Chen, Miya Iwataki and Evelyn Yoshimura. An additional interview with long-time Asian American male activist, Alan Nishio, sheds further light both on the activities of the women and on the relationship between them and the broader Asian American movement in Los Angeles.
10. Chicana Feminists Chicana feminists in Southern California engaged in a range of groups and activities, both on college campuses and in their communities - often both. Regardless of the specifics of their politics or focus, most were initially politicized in the Chicano movement of the late 1960s; and most developed their feminist consciousness as a result of their direct experience with sexism in that movement. The six individual narrators in this series reflect this common background. The four activists in Hijas de Cuauhtemoc (Anna NietoGomez, Corinne Sanchez, Leticia Hernandez and Sylvia Castillo) cut their political eye teeth in the Chicano student group, UMAS/MEChA, at CSULB. In fact, it was their experiences in MEChA that motivated them to form the Hijas group (which published a newspaper by the same name). They were also involved in community groups and continued this activism after they left college, particularly in the Chicana Service Action Center. Yolanda Nava , who was one of the founding members of Comision Femenil Mexicana (CFM) and later served a term as president, was also introduced to the Chicano movement through MEChA. Although more than a decade older than these activists, Consuelo Nieto had similar experiences with sexism. Her introduction to the Chicano movement came while she was teaching in the schools in ELA, where high school students had organized to demand better education. A word about language in this series: While the term Anglo came to be used later, during the heyday of the Chicana feminist movement - and particularly in the debate and conflict with those who excoriated the feminists - White was the term most often used. In their interviews, the women themselves used the term White. It should also be noted that Cuauhtemoc is sometimes spelled "Cuahtemoc." NOTE: The interviews with the founders and former members of Hijas de Cuauhtemoc were conducted by Maylei Blackwell for what became her larger research project. As a courtesy to her, the audio recordings of these interviews will not be available until 2006. Until then, they can be used on-site at CSULB with her permission. See also her essay, "Contested histories: las hijas de Cuauhtâemoc, Chicana feminisms, and print culture in the Chicano movement, 1968-1973" in Gabriela Arredondo et al., Chicana Feminisms: A Critical Reader (Durham: Duke University Press, 2003) and the response by Anna NietoGomez. See also the writings of Anna NietoGomez, and other femenista pioneers in Alma Garcia, ed., Chicana Feminist Thought: Basic Historical Writings. New York: Routledge, 1997.
11. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
12. 1960 Birth Control Pill tested on Puerto Rican Women
14. 1960 - 1980 Women's Liberation Movement While some 1960s/1970s women's movements in Los Angeles were inextricably linked to ethnic or national communities and movements, many White Anglo women from different communities came together to participate in groups that, taken together, was often referred to as "the women's liberation movement." These groups ranged from chapters of a national organization like NOW - usually characterized as a liberal feminist group - to smaller radical groups of anarcha-feminists, lesbian feminists and radical feminists. In Los Angeles, many of these groups were spawned at the Crenshaw Women's Center (CWC), where NOW also participated initially. After the center closed in 1972, many of these groups operated out of the Westside Women's Center (WWC), where Sister monthly newspaper continued to be published. This series is by no means comprehensive or inclusive, but rather includes interviews with a few of the women who were key players in some of these Los Angeles feminist groups and/or institutions. Toni Carabillo was the force behind Los Angeles NOW during its infancy and later became a national leader in the organization as well. Joan Robins was one of the main forces behind the founding of the Crenshaw Women's Center, and Nancy (aka Dara) Robinson became active at the Center from the start. With Robins, Robinson began the Center Newsletter, which eventually became Sister newspaper. She was also instrumental in the formation of Lesbian Feminists. Originally active in the Lesbian Feminists at the Crenshaw Women's Center, Jeanne Cordova went on to start the monthly magazine, Lesbian Tide. Sherna Gluck, on the other hand, became active at the Westside Women's Center, where she also initiated the Feminist History Research Project. Carabillo, Gluck, Robins and Robinson were first interviewed in 1984 as part of a project initiated by Women Rising, a group to which the latter three belonged. Four years later, all of them except Robinson, were interviewed in conjunction with an Honors Thesis project of Michelle Moravec at UCLA. Cordova was also interviewed by her. In addition to these generally longer, life history interviews, this series includes both shorter interviews and other audio materials, including an interview with Lilyan Frank about her experience at the UN Conference in Mexico City; interviews with Bernadette Carmier, Consuelo Nieto, and Priscilla Oaks, taken at or shortly after the 1977 Houston IWY Conference; and a panel discussion by Los Angeles women who attended the conference. Although the audio quality of the 1983 Women's History Day speak-out organized by the Women Rising Collective is poor, it has also been incorporated into the series because it provides a glimpse of the range of activities of the Los Angeles women's movement dating back to the late 1960s/early 1970s.
15. “Más Bebés?”: An Investigation of the Sterilization of Mexican-American Women at Los Angeles County-USC Medical Center during the 1960s and 70s
16. Panel Discussion of "No Más Bebés" Documentary No Más Bebés tells the story of a little-known but landmark event in reproductive justice, when a small group of Mexican immigrant women sued county doctors, the state, and the U.S. government after they were sterilized while giving birth at Los Angeles County-USC Medical Center during the late 1960s and early 1970s. Marginalized and fearful, many of these mothers spoke no English, and charged that they had been coerced into tubal ligation — having their tubes tied — by doctors during the late stages of labor. Often the procedure was performed after asking the mothers under duress.
17. 1960s Reproductive Justice for Latinas: Coerced, Forced, and Involuntary Sterilization By 1934, there were 67 birth control clinics operating under federal funding through Franklin D. Roosevelt’s Puerto Rican Relief Administration; in 1936, the Maternal and Childcare Health Association, a private entity, opened 23 more. A law passed the following year—Law 116—made sterilization legal and free for Puerto Rican women. Family planning clinics offering free sterilization were installed in the new factories of the industrial wave; women were encouraged to work in needlework and textile industries there, and were shown favoritism for sterilization compliance. Health officials campaigned door-to-door for sterilization throughout rural communities, too. In a dire economic situation and with few affordable alternative contraceptive methods available, the operation—or la operacion, as it was referred to locally—became commonplace. By the 1960s, about one-third of the female population had been sterilized—and many of those women hadn’t been educated about the permanency of tubal ligation.
18. 1967 President Johnson amended Executive Order 11246, which dealt with affirmative action, to include sex discrimination on the list of prohibited employment discrimination. The Origin of Affirmative Action Programs Former U.S. President John F. Kennedy used the phrase “affirmative action” in 1961. In an executive order, President Kennedy required federal contractors to “take affirmative action to ensure that applicants are employed…without regard to their race, creed, color, or national origin.” In 1965, President Lyndon Johnson issued an order that used the same language to call for nondiscrimination in government employment. FEATURED VIDEO Hate Your Job? 5 Problems That Are in Every Workplace It was not until 1967 that President Johnson addressed sex discrimination. He issued another executive order on October 13, 1967. It expanded his previous order and required the government’s equal opportunity programs to “expressly embrace discrimination on account of sex” as they worked toward equality. The Need for Affirmative Action The legislation of the 1960s was part of a larger climate of seeking equality and justice for all members of society. Segregation had been legal for decades after the end of enslavement. President Johnson argued for affirmative action: if two men were running a race, he said, but one had his legs bound together in shackles, they could not achieve a fair result by simply removing the shackles. Instead, the man who had been in chains should be allowed to make up the missing yards from the time he was bound. If striking down segregation laws could not instantly solve the problem, then positive steps of affirmative action could be used to achieve what President Johnson called “equality of result.” Some opponents of affirmative action saw it as a “quota” system that unfairly demanded a certain number of minority candidates be hired no matter how qualified the competing White male candidate was. Affirmative action brought up different issues concerning women in the workplace. There was little protest of women in traditional “women’s jobs”—secretaries, nurses, elementary school teachers, etc. As more women began to work in jobs that had not been traditional women’s jobs, there was an outcry that giving a job to a woman over a qualified male candidate would be “taking” the job from the man. The men needed the job, was the argument, but the women did not need to work. In her 1979 essay “The Importance of Work,” Gloria Steinem rejected the notion that women should not work if they do not “have to." She pointed out the double standard that employers never ask men with children at home if they need the job for which they are applying. She also argued that many women do, in fact, “need” their jobs. Work is a human right, not a male right, she wrote, and she criticized the false argument that independence for women is a luxury.
19. 1960s - 1970s Uninformed Consent to Sterilization - Latina Women in targeted in East LA
20. 1960s Puerto Rican Women Sterilized as a "solution to poverty"
21. 1966 The National Organization for Women, known as NOW, was founded. On October 29, 1966, the Nation Organization for Women officially adopted their Statement of Purpose. The statement, written by Betty Friedan and Pauli Murray, expressed the organization’s main goals in addressing and fighting the unequal treatment of women in society. This 1966 document is a seminal part of the modern women’s rights movement and played an important role in inspiring more Americans to fight for gender equality. Although their Statement of Purpose was adopted in October, the feminist organization was officially founded on June 30, 1966. The statement described NOW’s purpose as “To take action to bring women into full participation in the mainstream of American society now, exercising all privileges and responsibilities thereof in truly equal partnership with men.” NOW was created when its founders recognized that women needed a pressure group to combat gender discrimination, as the government agencies and recent laws to address this problem had proven ineffective. A prime example of this was the failure of the Equality Employment Opportunity Commission to enforce Title VII of the Civil Rights Act of 1964. (Title VII is a federal law that prohibits employers from discriminating against employees on the basis of sex, race, color, national origin, and religion.) Employers were still discriminating against women in hiring practices and there was unequal pay for women. Secondly, NOW was also influenced by the failure of John F. Kennedy’s 1961 President’s Commission on the Status of Women, headed by Eleanor Roosevelt, to end discrimination against females in education, the workforce and Social Security. The movement was also inspired by Friedan’s 1963 book “The Feminine Mystique,” where she famously expresses her stultifying experiences as a housewife lacking other options in society beyond that domestic role. The founders of NOW hoped that their organization would help women combat discrimination in all aspects of society by lobbying and holding rallies, marches and conferences. NOW broke with previous trends for women’s organizations by including the concerns of black women in their mission. NOW has advocated for many issues they see as necessary for ensuring equality for women, including maternity leave rights in employment, child day care centers, equal job training opportunities, reproductive rights, and the prohibition of sex discrimination in the workplace.
22. 1966 The National Welfare Rights Organization “I’m a woman. I’m a Black woman. I’m a poor woman. I’m a fat woman. I’m a middle-aged woman. And I’m on welfare,” Tillmon writes in her landmark 1972 essay, “Welfare is a Women’s Issue,” published in Ms. magazine. “In this country, if you’re any of those things you count less as a human being. If you’re all of those things, you don’t count at all.” In 1966—three years after ANC-MA’s founding—welfare recipients built a national group: the National Welfare Rights Organization (NWRO). The NWRO used lobbying and direct action to pursue a three-pronged agenda: a “guaranteed annual income”, an increase in “availability of welfare benefits and services”, and improved “access to consumer credit ([3], p. 301).” Johnnie Tillmon was selected to serve as the NWRO’s chair, bringing with her the knowledge and experience she had gained in California. Across California, welfare-rights activism grew organically: in living rooms and churches. It organized in direct opposition to the language and policies of Governor Ronald Reagan, the California legislature, bigoted social workers, and even middle-class black and feminist communities. It formed local organizations, including Tillmon’s ANC-MA, the California Welfare Rights Organization (CWRO), and many others. I
23. 1969 Redstockings Abortion Speakout n 1969, the members of the radical feminist group Redstockings were furious that legislative hearings about abortion featured male speakers discussing such a crucial women's issue. They, therefore, staged their hearing, the Redstockings abortion speak-out, in New York City on March 21, 1969. The Fight to Make Abortion Legal The abortion speak-out took place during the pre-Roe v. Wade era when abortion was illegal in the United States. Each state had its own laws about reproductive matters. It was rare if not unheard of to hear any woman speak publicly about her experience with illegal abortion. FEATURED VIDEO Roe v. Wade Supported By 70% Of Americans Before the radical feminists' fight, the movement to change U.S. abortion laws was more focused on reforming existing laws than repealing them. Legislative hearings on the issue featured medical experts and others who wanted to finesse the exceptions to abortion prohibitions. These "experts" talked about cases of rape and incest or a threat to the life or health of a mother. Feminists shifted the debate to a discussion of a woman's right to choose what to do with her own body. Disruption In February of 1969, Redstockings members disrupted a New York legislative hearing about abortion. The New York Joint Legislature Committee on the Problems of Public Health had called the hearing to consider reforms to the New York law, then 86 years old, on abortion. They roundly condemned the hearing because the "experts" were a dozen men and a Catholic nun. Of all women to speak, they thought a nun would be the least likely to have contended with the abortion issue, other than from her possible religious bias. The Redstockings members shouted and called for the legislators to hear from women who had had abortions, instead. Eventually, that hearing had to be moved to another room behind closed doors. Women Raising Their Voices The members of Redstockings had previously participated in consciousness-raising discussions. They had also drawn attention to women's issues with protests and demonstrations. Several hundred people attended their abortion speak-out in the West Village on March 21, 1969. Some women spoke about what they suffered during illegal “back-alley abortions.” Other women spoke about being unable to get an abortion and having to carry a baby to term, then have the child taken away when it was adopted. Legacy After the Demonstration More abortion speak-outs followed in other U.S. cities, as well as speak-outs on other issues in the subsequent decade. Four years after the 1969 abortion speak-out, the Roe v. Wade decision altered the landscape by repealing most abortion laws then in effect and striking down restrictions on abortion during the first trimester of pregnancy. Susan Brownmiller attended the original 1969 abortion speak-out. Brownmiller then wrote about the event in an article for the "Village Voice", "Everywoman's Abortions: 'The Oppressor Is Man.'" The original Redstockings collective broke up in 1970, though other groups with that name continued to work on feminist issues. On March 3, 1989, another abortion speakout was held in New York City on the 20th anniversary of the first. Florynce Kennedy attended, saying "I crawled off my death bed to come down here" as she called for the struggle to continue.
24. The Crenshaw Women’s Center The CRENSHAW WOMEN’S CENTER was the first women’s center in Los Angeles and was a ground-breaking facility serving women in a variety of capacities. It housed the nation’s first women’s clinic, Women’s Self-Help One, and was the site of The Great Yogurt Conspiracy. In three action-packed years, the Crenshaw Women’s Center generated an enormous amount of energy, pivotal change, and several firsts for the Women’s Rights Movement and second-wave feminism in Los Angeles and the nation. A Historic-Cultural Monument (HCM) application was prepared and submitted to the city of Los Angeles by Kate Eggert and Krisy Gosney.
26. September 7, 1968: The "Miss America Protest" by New York Radical Women at the Miss America pageant brought widespread media attention to women's liberation. Fifty years ago—on September 7, 1968—more than 100 women launched a protest at the Miss America pageant in Atlantic City. The action made national headlines, announcing the arrival of a militant and creative new wave of feminist organizing. More than merely denouncing a single televised event, the protesters connected the pageant with the systemic problems of consumerism, racism, and war—as well as with the routine abuses and humiliations of patriarchy, to which nearly every women in the country could say, “Me too.” “Every day in a woman’s life,” one organizer argued shortly after the protest, “is a walking Miss America contest.”
27. The Mothers Who Fought To Radically Reimagine Welfare At its height, the National Welfare Rights Organization had more than 25,000 dues-paying members. Some people have called it "the largest black feminist organization in American history." Jack Rottier Collection/George Mason University Libraries “I'm a black woman. I'm a poor woman. I'm a fat woman. I'm a middle-aged woman. And I'm on welfare. In this country, if you're any one of those things you count less as a human being. If you're all those things, you don't count at all.” - Johnnie Tillmon
28. La Operación - The Subversion and Portrayal of Female Agency in Latinx Reproductive Rights Widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. La Operación is a documentary from 1982 that shows the widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. Ana María García directed the film which highlights how the United States pushed for increased female sterilization in Puerto Rico. She mixes in the documentary a blend of interviews with women from different socioeconomic and racial backgrounds but the interviews are not the only focus of her work; she also incorporates scenes showing a sterilization procedure in addition to other historical and contextual parts. account from the documentary displays the same message as the propaganda above, that there are prosperity and good living associated with sterilization, based on the belief that too many kids lead to a perpetual state of destitution. These false beliefs led many women to give up their agency over their bodies and cave into getting sterilized—except they did not know all the time what they were signing up for.
31. 1962 "Operation Weekend" - investigators launched surprise visits to the homes or welfare recipients - to ensure their behavior merited public aid. Beginning in 1962, Kern County of California, like many other counties across the nation, adopted a practice known as “Operation Weekend”: investigators, hired by social workers, would enter welfare recipients’ homes unexpectedly and at unusual hours to ensure their behavior merited public aid. After Kern took up Operation Weekend, other counties followed ([4], p. 29), and soon the practice of late-night raids became nearly statewide. Social workers claimed that the purpose of these raids was to ensure compliance with state and federal regulations. Such regulations, however, were simultaneously racialized, gendered, and classed. With each visit, recipients were forced to verify “their Humanities 2017, 6, 14 5 of 12 destitution, and, increasingly, their willingness but inability to work ([6], pp. 12–13)”. Unlike their white counterparts, women of color had long been pressured to work outside the home: only under extreme circumstances could they be exempted. Recipients were also forced to verify their single status. The raids all tended to take the same format: “One [investigator] was at the back door and one was at the front door. The knock came from the front door. You opened it and were supposed to let this party in from the back. They were looking for a man in your house in that time of night ([1], p. 17)!” In fact, social workers would often go to extreme lengths to ensure men were absent from the household. Tillmon explains that they would even “pull things out of the washing machine [19]” to check for men’s clothes. In this way, aid was intended as a placeholder for a male breadwinner. If a woman had both a male partner and a welfare contract, this compromised her legitimacy as a welfare recipient. Operation Weekend and so-called “man-in-the-house rules” reinforced the common political trope of the absent black father—and in the process, they cast single motherhood as deviant.
32. 1963 Welfare Mother's Movement The welfare mothers movement in Los Angeles can be traced to 1963 and the founding of the ANC Mothers Anonymous of Watts. Initially it had little connection with the larger women's movement, and its members did not view themselves as part of that movement. Later, after the formation of the National Welfare Rights Organization (NWRO), and especially after Johnnie Tillmon took the helm of the national organization, this changed. The turning point might well have been the publication of her 1972 Ms Magazine article, "Welfare is a Woman's Issue." By 1979 and the International Women's Conference in Houston, women of color and poor women had become a visible presence in the larger women's movement (which ranged from reformist groups like NOW to radical feminists) and were making their voices heard and their issues public. At the present time, there is only one interview included in the "Welfare Mothers" series: the oral history of Johnnie Tillmon, one of the founders and leaders of the ANC Mothers Anonymous of Watts. Hopefully, an oral history of Ardelphia Hickey, another key person in the ANC mothers group, might be conducted eventually. It should also be noted that Alicia Escalante, the founder of the ELA Welfare Rights group (later named Chicana Welfare Rights Organization) was interviewed for a Ph.D. dissertation at the University of California, Santa Barbara.
Contents of this path:
2. 1965 - 1975 Chicano Movement Key years were 1965-1975 - In the 1960s, a radicalized Mexican-American movement began pushing for a new identification. The Chicano Movement, aka El Movimiento, advocated social and political empowerment through a chicanismo or cultural nationalism. As the activist Rodolfo “Corky” Gonzales declared in a 1967 poem, “La raza! / Méjicano! / Español! / Latino! / Chicano! / Or whatever I call myself, / I look the same.”
3. 1969 - 1974 Nixon Era
8. 1970 East L.A. picketing to protest conditions at the school
12. 1971- The Beginning of Consumer Technology
15. 1971 Student and barrio youth lead protest march in Belvedere Park.
16. July 1, 1971: 18 and Up Can Vote
17. A Trail of Broken Treaties 1972 With desks, chairs and file cabinets, hundreds of Native Americans barricaded the entrances to the Bureau of Indian Affairs in downtown Washington, just six blocks from the White House. It was the week before the 1972 presidential election between President Richard Nixon and Sen. George McGovern (D-S.D.), and the group of men, women, children, activists and elders had come to the nation’s capital in a caravan of vans, trucks and cars to demand a meeting with Nixon and top officials. They wanted to describe the poor housing, underfunded schools and health crises they faced — a result, they said, of the U.S. government’s failure to honor treaties with their tribal governments. They called their effort “The Trail of Broken Treaties,” a nod to the forcible removal in the 1830s of thousands of Native Americans from their homelands during the “Trail of Tears.”
21. 1973 Roe v Wade was a landmark decision of the US Supreme Court
22. 1974 Equal Credit Opportunity Act - Credit Cards for Women Until the mid-1970s, banks and other financial institutions denied married women in the U.S. credit cards or loans in their own name, and single women also had trouble getting credit. Enter the Equal Credit Opportunity Act of 1974, which “prohibits discrimination on the basis of race, color, religion, national origin, sex, marital status, or age in credit transactions.” This means if you apply for a credit card or loan, you can only be considered based on factors directly related to your creditworthiness. That seems obvious today, but it was not 50 years ago. A body of jurisprudence favorable to equal rights — much of it stemming from legal work directed by Ginsburg when she was an attorney — began accumulating in the early 1970s and adding momentum to the fight for equality. That credit card act, signed into law by President Gerald Ford on October 28, 1974, was in some ways the culmination of that work. Without it, women would not have been able to access one of the basic tools of financial independence. Ginsburg was appointed to the Supreme Court of the United States in 1993, but had long been a major figure in the legal battle for women’s rights, before joining the federal bench in 1980. By then she had already helped argue for equality in front of the Court, with great success. Forty years ago, any woman applying for a credit card could be asked a barrage of questions: Was she married? Did she plan to have children? Many banks required single, divorced or widowed women to bring a man along with them to cosign for a credit card, and some discounted the wages of women by as much as 50 percent when calculating their credit card limits. As women and minorities pushed for equal civil rights in various arenas, credit cards became the focus of a series of hearings in which women documented the discrimination they faced. And, finally, in 1974—forty years ago this year—the Senate passed the Equal Credit Opportunity Act, which made it illegal to discriminate against someone based on their gender, race, religion and national origin. A year later, in 1975, the first women’s bank was opened by Judy H. Mello, as Eric Pace reported in the New York Times obituary for Mello: The bank, a creation of the feminist movement, was established in April 1975. It was the first bank in the United States to be operated by women and for women, at a time when its founders said that women were given short shrift by other banks. But despite the law, a report from 2012 found that women still pay more for credit cards. According to a study by the Financial Industry Regulatory Authority, women pay a half a point higher interest rate than men. Today, there are two kinds of ways today’s credit card ads handle women, as Lisa Wade at The Society Pages points out. Either they’re shopaholics who are madly in love with their credits cards, or their shopaholics madly in love with their husband’s credit cards. Of course, both are winning situations for the credit card company.
23. 1974 The Great Wall of Los Angeles 1974 The Great Wall of Los Angeles is one of Los Angeles’ true cultural landmarks and one of the country’s most respected and largest monuments to inter-racial harmony. SPARC’s first public art project and its true signature piece, the Great Wall is a landmark pictorial representation of the history of ethnic peoples of California from prehistoric times to the 1950’s, conceived by SPARC’S artistic director and founder Judy Baca. Begun in 1974 and completed over five summers, the Great Wall employed over 400 youth and their families from diverse social and economic backgrounds working with artists, oral historians, ethnologists, scholars, and hundreds of community members.
24. No Compre Vino Gallo, Restoration 1990 1974 Original by Willie Heron - ARTIST: Willie Herron III grew up in East Los Angeles, and has been long active in the Chicano art movement. He rose to prominence in the early 1970s with the “blood and guts and fists” style he uses to portray the barrio where he was raised and began drawing and painting. He had the ability to cope in a community where he sometimes had to “dodge bullets between brushstrokes”. “I began painting murals in Los Angeles with a conscious attempt at representing contemporary issues that confront the people of those communities in which my murals are located” –Willie F. Herron SUBJECT: For the 1990-91 Neighborhood Pride Program, as a tribute to Carlos Almaraz and to the historic struggle of the United Farm workers’ Union, Herron recreated No Compren Vino Gallo, one of the most artistically significant Chicano murals. The artist includes elements of Siqueiros’s mural imagery, and portrays the UFW boycott of Gallo wine; a company that uses grapes picked by workers who suffered horrible working conditions. The mural commemorates the UFW’s struggle for social justice and against dehumanizing agribusiness and corporate greed. The mural was exhibited at the Latino Lab at the former Los Angeles Theater Center (LATC) in 1991 until it was moved because the LATC closure.©SPARC
25. 1976 - The Great Wall of Los Angeles The Great Wall of Los Angeles is one of Los Angeles’ true cultural landmarks and one of the country’s most respected and largest monuments to inter-racial harmony. SPARC’s first public art project and its true signature piece, the Great Wall is a landmark pictorial representation of the history of ethnic peoples of California from prehistoric times to the 1950’s, conceived by SPARC’s artistic director and founder Judith F. Baca. Begun in 1974 and completed over six summers, the Great Wall employed over 400 youth and their families from diverse social and economic backgrounds working with artists, oral historians, ethnologists, scholars, and hundreds of community members.
26. 1978 California Proposition 6: Briggs Initiative
27. 1978 The Bakke Decision In Regents of University of California v. Bakke (1978), the Supreme Court ruled that a university's use of racial "quotas". Bakke decision, formally Regents of the University of California v. Bakke, ruling in which, on June 28, 1978, the U.S. Supreme Court declared affirmative action constitutional but invalidated the use of racial quotas. The medical school at the University of California, Davis, as part of the university’s affirmative action program, had reserved 16 percent of its admission places for minority applicants. Allan Bakke, a white California man who had twice unsuccessfully applied for admission to the medical school, filed suit against the university. Citing evidence that his grades and test scores surpassed those of many minority students who had been accepted for admission, Bakke charged that he had suffered unfair “reverse discrimination” on the basis of race, which he argued was contrary to the Civil Rights Act of 1964 and the equal protection clause of the U.S. Constitution’s Fourteenth Amendment. The Supreme Court, in a highly fractured ruling (six separate opinions were issued), agreed that the university’s use of strict racial quotas was unconstitutional and ordered that the medical school admit Bakke, but it also contended that race could be used as one criterion in the admissions decisions of institutions of higher education. Although the ruling legalized the use of affirmative action, in subsequent decisions during the next several decades the court limited the scope of such programs, and several U.S. states prohibited affirmative action programs based on race. in its admissions process was unconstitutional, but a school's use of "affirmative action" to accept more minority applicants was constitutional in some circumstances. The case involved the admissions practices of the Medical School of the University of California at Davis. The medical school reserved 16 out of 100 seats in its entering class for minorities, including "Blacks," "Chicanos," "Asians," and "American Indians." The rigid admissions quota was administered by a special school committee. Allan Bakke, a white applicant, was twice denied admission to the medical school even though his MCAT scores, GPA, and benchmark scores were "significantly higher" than those of some minority applicants recently admitted. Bakke sued the University of California in a state court, alleging that the medical school's admission policy violated Title VI of the Civil Rights Act of 1964 and the Fourteenth Amendment's Equal Protection Clause. The California Supreme Court agreed, finding that the quota system explicitly discriminated against racial groups and holding that "no applicant may be rejected because of his race, in favor of another who is less qualified, as measured by standards applied without regard to race." The medical school, ordered to shut down its quota system, appealed to the U.S. Supreme Court, which reviewed the case in 1978.
28. 1978 Proposition 13 Led by a tax fighter The so-called “taxpayer’s revolt” was led by Jarvis, a Utah native born in 1903. By the age of 30, he owned several small newspapers and was active in Republican politics. He moved to California in the 1930s and ran several times unsuccessfully for mayor of Los Angeles on an anti-tax platform. Jarvis gained a reputation as a harsh government critic. He worked for more than a decade to change the state’s property tax laws. Prop. 13, as Jarvis described it in a 1978 press conference, was a way to push back against “the moochers and loafers” in government. “They’re just destroying the country,” said Jarvis. “They’re just like a bunch of locusts going through a grain field and when they get through there, no grain is left.”
29. 1979 Uprising of the Mujeres by Judith F. Baca Created in Cuernavaca, Mexico in 1979 at El Taller Siquerios, a workshop for training muralists established by one of the great Mexican muralists David Alfaro Siquerios. Uprising of the Mujeres is a statement of political struggle led by women. udy Baca placed an indigenous woman at the forefront of political struggle against the prioritization of military spending, the formation of a police state at the expense of social welfare and the exploitation of workers to further capitalism.
33. 1970s/1980s Location shoot in Los Angeles’ Griffith Park for Visual Communications The roots of Asian American studies and its flourishing as a field of study has borne fruit, evidenced by the accomplishments of its students, a growing diversity in the curriculum, and the strength of local Asian American community institutions. For the students, Asian American studies validated their identities as Asians in America. It allowed them to explore a common history and cause with fellow Asians. And it offered a space to develop solidarities within and across racial, ethnic, gender and other boundaries. Asian American studies was a hotbed where students could grow in their activism and leadership. On university campuses, Asian American studies institutionalized community-based learning and research that re-envisioned the role of the university. Finally, the Asian American community as a whole benefited, as students went on to apply their skills and experiences to establish needed community programs and services as well as local and national organizations. They also entered mainstream institutions and advocated on behalf of those whose voices were missing.
35. 1969-1971 Occupation of Alcatraz: 12 Alcatraz protestors voluntarily surrender
36. 1969-1971 Occupation of Alcatraz: A young brave from New Mexico at a Thanksgiving feast on Alcatraz Island A young brave from Nogales, New Mexico, at a Thanksgiving feast on Alcatraz Island on November 27, 1969. For Native American students at San Francisco State University and other schools around the Bay Area, the protests and strikes at University of California, Berkeley during the 1960s, were a glimpse into how political activism could begin to address the injustices Native people had long suffered. In meetings at San Francisco’s American Indian Center and Warren’s, a bar in the Mission District’s “Little Res,” a plan was hatched to take over Alcatraz Island, whose world-famous prison had recently been decommissioned and its land declared “surplus.” The siege of Alcatraz officially began on November 20, 1969, with two major goals — to agitate for Native American self-determination and sovereignty and to establish a Native American cultural center, museum and college on the island. In the 1960s, War Jack says, “just to identify yourself as a Native person would bring immediate discrimination and racism. [Alcatraz] helped us re-establish our self-identification as Native people. People developed pride.”
37. 1969-1971 Occupation of Alcatraz: Atha Rider Whitemankiller, stands before the press after the removal of the last occupiers from Alcatraz Overcoming exhaustion and disillusionment, Atha Rider Whitemankiller, Cherokee, stands before the press at the Senator Hotel in San Francisco after the removal of the last Indian occupiers from Alcatraz on June 11, 1971. His eloquent words about the purpose of the occupation of Alcatraz Island—to publicize his people’s plight and establish a land base for the Indians of the Bay Area—were the most quoted of the day.
38. 1969-1971 Occupation of Alcatraz: Belvia Cottier, Sioux, and a young friend on Alcatraz A group of 78 Indians calling themselves Indians of All Tribes lands on Alcatraz Island in San Francisco Bay and begins to occupy it in a demonstration for the rights of American Indians. Indians of All Tribes draws on powerful historic precedents of Native peoples taking a stand for the return of illegally taken lands, and they also usher in a new activist movement that draws attention with its mix of radicalism and American Indian traditionalism. “We moved onto Alcatraz Island because we feel that Indian people need a cultural center of their own. For several decades, Indian people have not had enough control of training their young people. And without a cultural center of their own, we are afraid that the old Indian ways may be lost. We believe that the only way to keep them alive is for Indian people to do it themselves.” —Letter from Indians of All Tribes, December 16, 1969
39. 1969-1971 Occupation of Alcatraz: Celebration Occupants on Alcatraz Island, gather in front of the main cell block with the island's water tower in the background, during the occupation of Alcatraz in San Francisco Bay, California, 11th November 1970. The occupation was a 19-month long protest when 89 Native Americans and their supporters occupied Alcatraz Island from 20th November 1969 to 11th June 1971 when the United States Government forcibly ended the protest.
40. 1969-1971 Occupation of Alcatraz: Coast Gaurd ward off supporters in boats as they circle Alcatraz Islamd
41. 1969-1971 Occupation of Alcatraz: Group by playground
42. 1969-1971 Occupation of Alcatraz: Hoka Hay!! Poster stating that the U.S. government has forcibly taken back—“ripped off”—Alcatraz Island. “Hoka Hay!!” translates roughly as “It is Over.” The poster appeared in Berkeley, California on June 12, 1971, the morning after the removal of remaining occupiers from the island. A group of 78 Indians calling themselves Indians of All Tribes lands on Alcatraz Island in San Francisco Bay and begins to occupy it in a demonstration for the rights of American Indians. Indians of All Tribes draws on powerful historic precedents of Native peoples taking a stand for the return of illegally taken lands, and they also usher in a new activist movement that draws attention with its mix of radicalism and American Indian traditionalism. “We moved onto Alcatraz Island because we feel that Indian people need a cultural center of their own. For several decades, Indian people have not had enough control of training their young people. And without a cultural center of their own, we are afraid that the old Indian ways may be lost. We believe that the only way to keep them alive is for Indian people to do it themselves.” —Letter from Indians of All Tribes, December 16, 1969
43. 1969-1971 Occupation of Alcatraz: Indian American Land A Native American girl paints a sign that reads "Indian American Land" on a wall of Alcataz Island in San Francisco Bay. In 1969, dozens of Native activists took over the former federal prison site in protest of U.S. policies, claiming it as a cultural and spiritual center. In response, a growing movement of young Native Americans sought to reclaim their sovereignty through what they called the Red Power movement. Media savvy and galvanized by the protest movements of the 1960s, they staged high-profile protests to raise awareness of Native issues. (Native Americans are telling their own stories to counter stereotypes of Indigenous life.) One of the first was the occupation of Alcatraz Island in San Francisco Bay, home to a decommissioned prison where Hopi men and other Native Americans had once been held. In November 1969, a group calling itself “Indians of All Tribes” took over the island and proclaimed it a cultural and spiritual center in the name of all Native Americans. The occupation lasted until June 1971, when it disintegrated due to organizational issues, infighting, and worsening conditions as the U.S. government cut off power and water to the island.
44. 1969-1971 Occupation of Alcatraz: John Trudell on Alcatraz
45. 1969-1971 Occupation of Alcatraz: Kids on bikes with lighthouse in background This is a photograph of Native American children playing on Alcatraz Island in San Francisco Bay. On November 20, 1969, 79 Native Americans, including six children, set out to occupy Alcatraz Island. The intention of the occupation was to gain Indian control over the island for the purpose of building a center for Native American Studies, an American Indian spiritual center, an ecology center, and an American Indian Museum.
46. 1969-1971 Occupation of Alcatraz: LaNada Means poses with a proposed cultural center Native American activist LaNada Means poses with an architect's model of a proposed cultural center on the first anniversary of their occupation of Alcatraz Island in San Francisco Bay, California, 20th November 1970. The occupation was a 19-month long protest when 89 Native Americans and their supporters occupied Alcatraz Island from 20th November 1969 to 11th June 1971 when the United States Government forcibly ended the protest.
47. 1969-1971 Occupation of Alcatraz: LaNada Means presents a proposed cultural center
48. 1969-1971 Occupation of Alcatraz: LaNada with her son
49. 1969-1971 Occupation of Alcatraz: Leaders of the American Indian Movement hold a press conference
50. 1969-1971 Occupation of Alcatraz: Native and Indigenous elders from throughout the country joined the young occupiers of Alcatraz Island for a meeting Native and Indigenous elders from throughout the country joined the young occupiers of Alcatraz Island for a meeting they said was the most important since the ‘Ghost Dance’ days of the 1880s. When, in 1956, the Bureau of Indian Affairs launched yet another assimilationist policy, the Indian Relocation Act, the intention was to further undermine Native communities by moving youth from Indian Reservations to urban centers throughout the West. Instead, the opposite occurred. Native people began, for the first time, to find support across tribal lines among the more than 100,000 relocated Indigenous people who shared similar histories of Indigenous identity and cultural survival… For Native American students at San Francisco State University and other schools around the Bay Area, the protests and strikes at University of California, Berkeley during the 1960s, were a glimpse into how political activism could begin to address the injustices Native people had long suffered. In meetings at San Francisco’s American Indian Center and Warren’s, a bar in the Mission District’s “Little Res,” a plan was hatched to take over Alcatraz Island, whose world-famous prison had recently been decommissioned and its land declared “surplus.” The siege of Alcatraz officially began on November 20, 1969, with two major goals — to agitate for Native American self-determination and sovereignty and to establish a Native American cultural center, museum and college on the island. In the 1960s, War Jack says, “just to identify yourself as a Native person would bring immediate discrimination and racism. [Alcatraz] helped us re-establish our self-identification as Native people. People developed pride.”
51. 1969-1971 Occupation of Alcatraz: Occupiers moments after being removed from Alcatraz Island
52. 1969-1971 Occupation of Alcatraz: Occupiers standing on the dock at Alcatraz On November 20, 1969, a group of Native students landed on an uninhabited Alcatraz and reclaimed it as Indian Land, beginning nineteen months of occupation. Leaders included Richard Oakes, an Akwesasne Mohawk and Chair of the Native American student group from San Francisco State College and LaNada War Jack, a member of the Shoshone Bannock Tribes and Chair of the Native American students from UC Berkeley. Thousands of Native people from across the country joined the original group of 80 occupiers. The Indians of All Tribes demanded that the federal government recognize treaties with Indian tribes, they demanded a Native American cultural center, and they demanded that land be returned. As the Occupiers discussed their plans, they wrote messages of peace and freedom around the island as well as submitting formal proposals and architectural plans. You can see several of their messages and symbols recently restored here at the dock.
54. 1969-1971 Occupation of Alcatraz: Playing basketball near main entrance
55. 1969-1971 Occupation of Alcatraz: Posed Photo
56. 1969-1971 Occupation of Alcatraz: Proclamation On Nov. 26, 1969, just before Thanksgiving Day Indians of All Tribes, issued the following press release indicating the seizure of Alcatraz Island. The 4-page press release reprinted by the Journal of American Indian Education in 1970 indicates that Alcatraz Island will be used for several Indian institutions including: 1. A Center for Native American Studies 2. An American Indian Spiritual Center 3. An Indian Center of Ecology 4. A Great Indian Training School 5. Creation of an American Indian Museum
58. 1969-1971 Occupation of Alcatraz: Sioux woman with a drink in cell
59. 1969-1971 Occupation of Alcatraz: Three men and a dog inside the cell block of Alcatraz
60. 1969-1971 Occupation of Alcatraz: Two activist walking through a cell block
61. 1969-1971 Occupation of Alcatraz: View of the fire which burned most of the night on Alcatraz Island
62. 1969-1971 Occupation of Alcatraz: Woodcut print by Elvin Willie
66. 1973 Wounded Knee: AIM members gather around an old pick up truck The Pine Ridge reservation, where Wounded Knee was located, had been in turmoil for years. To many in the area the siege was no surprise. The Oglala Lakota who lived on the reservation faced racism beyond its boundaries and a poorly managed tribal government within them. In particular, they sought the removal of tribal chairman Dick Wilson, whom many Oglala living on the reservation thought corrupt. Wilson seemed to favor mixed-race, assimilated Lakota like himself -- and especially his own family members -- over reservation residents with more traditional lifestyles. Efforts to remove Wilson by impeaching him had failed, and so Oglala Lakota tribal leaders turned to AIM for help in removing him by force. Their answer was to occupy Wounded Knee.
67. 1973 Wounded Knee: AIM members defend a blockade during the occupation of Wounded Knee The day after the Wounded Knee occupation began, AIM members traded gunfire with the federal marshals surrounding the settlement and fired on automobiles and low-flying planes that dared come within rifle range. Russell Means began negotiations for the release of the hostages, demanding that the U.S. Senate launch an investigation of the Bureau of Indian Affairs and all Sioux reservations in South Dakota, and that the Senate Foreign Relations Committee hold hearings on the scores of Indian treaties broken by the U.S. government.
68. 1973 Wounded Knee: An armed man stands guard at a Checkpoint
69. 1973 Wounded Knee: An armed Native American in a trench takes cover between sandbags An armed Native American in a trench takes cover between sandbags, the Sacred Heart Church in the background, during the Wounded Knee Occupation (also known as Second Wounded Knee) at Wounded Knee on the Pine Ridge Indian Reservation, South Dakota, 7th March 1973. On 27th February 1973, approximately 200 members of the 'American Indian Movement' (AIM) took the reservation hamlet of Wounded Knee by force, declaring it the 'Independent Oglala Sioux Nation,' the hamlet was immediately surrounded by federal marshals, and a siege began, which ended on 8th May 1973.
70. 1973 Wounded Knee: Federal troops walk on a road near Wounded Knee Federal troops walk on a road near Wounded Knee during the siege of the town on March 20, 1973, as about 200 American Indians occupe the town of Wounded Knee, South Dakota, on the Pine Ridge Indian Reservation, for the rights of indigenous people. The town of Wounded Knee, the site of the 1890 Wounded Knee Massacre, was seized on February 27, 1973, by followers of the American Indian Movement (AIM), who staged a 71-day occupation of the area. Two Indians were killed and a US Marshall was seriously wounded.
71. 1973 Wounded Knee: Four federal troops stand blocking the road to Wounded Knee Four federal troops stand blocking the road to Wounded Knee during the standoff between 200 members of the American Indian Movement (AIM) and the government, South Dakota, 1973. The AIM is demanding an increase in financial aid from the government for the town of Wounded Knee, the site of the last armed conflict between the United States government and the Great Sioux Nation, which resulted in the massacre of hundreds of Lakota Sioux Indians.
74. 1973 Wounded Knee: Occupiers escort negotiator Harlington Wood
75. 1973 Wounded Knee: Oglala Sioux Occupy Wounded Knee Oglala Sioux Occupy Wounded Knee. Ours Rapide. (Photo by Paul Slade/Paris Match via Getty Images). The Wounded Knee occupation lasted for a total of 71 days, during which time two Sioux men were shot to death by federal agents and several more were wounded. On May 8, the AIM leaders and their supporters surrendered after officials promised to investigate their complaints. Russell Means and Dennis Banks were arrested, but on September 16, 1973, the charges against them were dismissed by a federal judge because of the U.S. government’s unlawful handling of witnesses and evidence. Violence continued on the Pine Ridge Reservation throughout the rest of the 1970s, with several more AIM members and supporters losing their lives in confrontations with the U.S. government. In 1975, two FBI agents and a Native man were killed in a shoot-out between federal agents and AIM members and local residents. In the trial that followed, AIM member Leonard Peltier was found guilty of first-degree murder and sentenced to two consecutive life terms. With many of its leaders in prison, AIM disbanded in 1978. Local AIM groups continued to function, however, and in 1981 one group occupied part of the Black Hills in South Dakota.
77. 1973 Wounded Knee: Russell Means, right, beats the drum at a meeting of the Wounded Knee occupation Russell Means, right, beats the drum at a meeting of the Wounded Knee occupation on March 10, 1973. A photojournalist who managed to get inside the cordon made a series of images of the stand-off and negotiations. On the Pine Ridge Reservation in South Dakota, some 200 Sioux Native Americans, led by members of the American Indian Movement (AIM), occupy Wounded Knee, the site of the infamous 1890 massacre of 300 Sioux by the U.S. Seventh Cavalry. The AIM members, some of them armed, took 11 residents of the historic Oglala Sioux settlement hostage as local authorities and federal agents descended on the reservation. AIM was founded in 1968 by Russell Means, Dennis Banks, and other Native leaders as a militant political and civil rights organization. From November 1969 to June 1971, AIM members occupied Alcatraz Island off San Francisco, saying they had the right to it under a treaty provision granting them unused federal land. In November 1972, AIM members briefly occupied the Bureau of Indian Affairs in Washington, D.C., to protest programs controlling reservation development. Then, in early 1973, AIM prepared for its dramatic occupation of Wounded Knee. In addition to its historical significance, Wounded Knee was one of the poorest communities in the United States and shared with the other Pine Ridge settlements some of the country’s lowest rates of life expectancy.
80. 1973 Wounded Knee: Wounded Knee signs with spray paint Wounded Knee, South Dakota. Signs signifying events that occured there in 1890 and updated by spray paint after the Incident at Wounded Knee in 1973, the year this photo was taken. The Wounded Knee Incident began February 27, 1973. The town of Wounded Knee was seized by followers of the American Indian Movement (AIM). The occupiers controlled the town for 71 days while United States Marshals Service and other law enforcement agencies cordoned off the town.
82. 1973 Wounded Knee: AIM activists preparing for a purification ceremony
83. 1973 Wounded Knee: Sacheen Littlefeather accepts Marlon Brando’s Best Actor Oscar Sacheen Littlefeather accepts Marlon Brando’s Best Actor Oscar Win for “The Godfather” (1973). Apache 26 year old actress & activist, Sacheen Littlefeather, President of the National Native American Affirmative Image Committee was invited by Marlon Brando to speak. Brando refused to accept the award as Littlefeather details because of the treatment of Native Americans today by the film industry, tv, and at Wounded Knee. Prohibited from giving her entire speech, Littlefeather is both boo’d and applauded. She met with the press afterwards. In 2022, The Academy Awards apologized to Sacheen Littlefeather nearly 50 years later
84. 1976 Leonard Peltier, AIM leader, is led across Oakalla Prison to a waiting helicopter Leonard Peltier, American Indian Movement leader, is led across Oakalla Prison to a waiting helicopter, on Dec. 17, 1976, in Burnaby, British Columbia. Peltier was a member of the American Indian Movement, a grassroots activist organization that began in Minneapolis in the 1960s to challenge police brutality and the oppression of Native Americans' rights. He was at Pine Ridge in 1975 in the wake of a drawn-out protest two years earlier at Wounded Knee, South Dakota, where armed American Indian Movement activists and Oglala Sioux tribal members had occupied the town and clashed with federal law enforcement officers. Two activists were killed. Dozens of people participated in the gunfight; at trial, two co-defendants were acquitted after they claimed self-defense. When Peltier was tried separately in 1977, no witnesses were presented who could identify him as the shooter, and unbeknown to his defense lawyers at the time, the federal government had withheld a ballistics report indicating the fatal bullets didn't come from his weapon, Sharp said. "My co-defendants were found not guilty in self-defense, and I'm the one doing all this time," Peltier said.
87. The Crenshaw Women’s Center The CRENSHAW WOMEN’S CENTER was the first women’s center in Los Angeles and was a ground-breaking facility serving women in a variety of capacities. It housed the nation’s first women’s clinic, Women’s Self-Help One, and was the site of The Great Yogurt Conspiracy. In three action-packed years, the Crenshaw Women’s Center generated an enormous amount of energy, pivotal change, and several firsts for the Women’s Rights Movement and second-wave feminism in Los Angeles and the nation. A Historic-Cultural Monument (HCM) application was prepared and submitted to the city of Los Angeles by Kate Eggert and Krisy Gosney.
88. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
89. 1973 Minnie Lee & Mary Alice forcibly sterilized
90. Panel Discussion of "No Más Bebés" Documentary No Más Bebés tells the story of a little-known but landmark event in reproductive justice, when a small group of Mexican immigrant women sued county doctors, the state, and the U.S. government after they were sterilized while giving birth at Los Angeles County-USC Medical Center during the late 1960s and early 1970s. Marginalized and fearful, many of these mothers spoke no English, and charged that they had been coerced into tubal ligation — having their tubes tied — by doctors during the late stages of labor. Often the procedure was performed after asking the mothers under duress.
91. 1972-79 - Remembering Busing And School Desegregation In Los Angeles It was 1972 and the Los Angeles Unified School District had been found guilty of intentionally segregating city schools. White families, fearful of having their children bused, had begun fleeing the district and transferring to private schools. The new busing program, called Permits With Transportation, or PWT, was partly seen as a way to fill empty classroom seats. It was a prelude to the much larger mandatory desegregation program the district would begin in 1978. It helped integrate Valley campuses and extend the bounty of predominantly white suburban schools to a small group of black children from poor neighborhoods. Pittman’s parents had grown up in Watts. His mother graduated from Fremont, his father from Jordan High. Most of what his family knew about white people, they had learned from radio and TV. “We expected the white boys to be all ‘Alice Cooper,’ doing acid, tripping out,” Pittman said.- A handful of court decisions in the 1970s paved the way for busing as a way to integrate public schools in the Los Angeles Unified School Districts. The practice bussed African American students from economically disadvantaged neighborhoods to wealthier and white-dominated schools and areas -- and vice versa. Mandatory busing came to an end in 1979, with the passage of a state constitutional amendment. Proponents say that busing, although not perfect, is an effective way to ensure racial and resource parity in LAUSD. One of the consequences of busing, like opponents had warned, was a “white flight” from LAUSD neighborhoods, and white parents taking their kids out of public schools to attend private schools. https://www.latimes.com/local/la-xpm-2012-feb-11-la-me-banks-20120211-story.html
92. 1973-Los Angeles, California- Tom Bradley takes the oath of office of the the Mayor of Los Angeles
93. 1974 Clifford Glover - Protesters in Queens in 1974 urged that a white police officer be convicted of murdering Clifford Glover, a black 10-year-old.
94. 1972 - Reverend Troy Perry - Same-sex marriage was one of his fights from the beginning, long before it was a major political issue: Same-sex marriage was one of his fights from the beginning, long before it was a major political issue: In December 1968, just two months after MCC’s first meeting in his living room, Perry performed what Time magazine declared the first public same-sex wedding in the U.S. “I always believed in marriage. I was one of those strange gay men who talked about marriage,” Perry told me through laughter. “And marriage was just very, very important to me, and so all my life, I fought for that.” Marriage was just one theater of operations for Perry and MCC. “I used to say, years ago,” Perry said, “the one thing I had to fight for, if I was not going to fight for anything else—of course, I fought for everything—was the rights of my members to have a job. People have to work, and that includes my community, too.” That fight took different forms: picketing in 1969 in front of States Steamship Co. offices when it fired a man for coming out, and in 1977, when Perry told reporters from the steps of downtown LA’s Federal Building that he intended to fast there publicly “until death if necessary,” in order to raise $100,000 to fight the Briggs Initiative, a proposed amendment to the state’s education code that would ban gay and lesbian California teachers from working in the state’s public schools.
95. 1968 LGBTQ-inclusive Metropolitan Community Church founded by Reverend Troy Perry
96. 1966 First public same-sex marriage (by the Metropolitan Community Churches’s Rev. Troy Perry, 1968) LA's gay history is everywhere, from the endangered former nightclub The Factory to Griffith Park. But in honor of today's landmark Supreme Court decision on marriage equality, why not go and take a look at a particularly special site—this modest Huntington Park house, described by TIME magazine as the house where the first public gay marriage ceremony took place back in 1968. At the time, the house was the location of the Metropolitan Community Church of Los Angeles; the religious organization, founded in October of that year by Reverend Troy D. Perry, was open to LGBT members, as explained on MCC's website. The first MCC service had 12 attendees. In December 1968, the reverend performed the ceremony for two men (it was, of course, not legally binding then). More marriages followed. In March 1969, the reverend oversaw the marriage of two women; their wedding would go on, says an MCC historian, to be "the basis for the world's first lawsuit seeking recognition of same-gender marriage." (Some sources cite this union as the first same-sex marriage, but agree that whichever couple was first, it was Rev. Perry who officiated.)
97. 1973 Reverend Troy Perry stands in his burned-down church, The Metropolitan Community Church The church has also endured its share of troubles. MCC has faced anti-LGBTQ violence, particularly during what Perry terms a period of persecution in the 1970s when they lost five churches to arson—including a New Orleans gay bar called the Upstairs Lounge where MCC members were holding a meeting; it was the worst mass murder of LGBTQ persons in the U.S. until the Pulse night club massacre in 2016. According to the MCC History Project, their churches began to experience the full brunt of the HIV/AIDS crisis in the mid-1980s; the Rev. Elder Don Eastman wrote that by the time effective HIV treatments became available in 1996, MCC had lost one-third of its congregants. “I don’t believe that any disease, I don’t care what it is, is a gift from God to a class of people,” Perry said to the Rev. Jerry Falwell in 1983 during a televised debate. “We don’t want political games played with this issue. We want to make sure that people don’t die.”
98. Prop 6 -The Briggs Initiative John Briggs and Harvey Milk meet, 1978. A coalition of activists mobilized under the slogan "Come out! Come out! Wherever you are!" to defeat the initiative. In what became the No On 6 campaign, gay men and lesbians went door to door in their cities and towns across the state to talk about the harm the initiative would cause. Gay men and lesbians came out to their families and their neighbors and their co-workers, spoke in their churches and community centers, sent letters to their local editors, and otherwise revealed to the general population that gay people really were "everywhere" and included people they already knew and cared about
99. 1972 - Reverend Troy Perry - Same-sex marriage was one of his fights from the beginning, long before it was a major political issue: Same-sex marriage was one of his fights from the beginning, long before it was a major political issue: In December 1968, just two months after MCC’s first meeting in his living room, Perry performed what Time magazine declared the first public same-sex wedding in the U.S. “I always believed in marriage. I was one of those strange gay men who talked about marriage,” Perry told me through laughter. “And marriage was just very, very important to me, and so all my life, I fought for that.” Marriage was just one theater of operations for Perry and MCC. “I used to say, years ago,” Perry said, “the one thing I had to fight for, if I was not going to fight for anything else—of course, I fought for everything—was the rights of my members to have a job. People have to work, and that includes my community, too.” That fight took different forms: picketing in 1969 in front of States Steamship Co. offices when it fired a man for coming out, and in 1977, when Perry told reporters from the steps of downtown LA’s Federal Building that he intended to fast there publicly “until death if necessary,” in order to raise $100,000 to fight the Briggs Initiative, a proposed amendment to the state’s education code that would ban gay and lesbian California teachers from working in the state’s public schools.
100. 1975 Black April Helicopter pilot O.B. Harnage reaches out to help Vietnamese evacuees escape Saigon on April 29, 1975. VIPs and other Vietnamese had been gathering at the location in hopes of a rescue. Wooden stairs had been built to the top of the roof’s elevator shaft to aid the evacuation. Harnage made three pickups, packing 20 people onto each flight. To make room for them all, he rode outside the bird, standing on the skid while gripping a machine gun. The station chief had ordered him to concentrate on the VIPs, but Harnage decided to board on a first-come, first-serve basis. Some parents handed him their children with heartbreaking notes pinned to the kids’ clothes, such as, “My son wants to be a doctor” and “My daughter is very musical.”
102. NWRO Timeline 1970 NWRO fights Nixon’s Family Assistance Plan (FAP); Senator Eugene McCarthy introduces NWRO’s $5,500 Guaranteed Adequate Income Plan. 1971 Operation Nevada: NWRO fights massive recipient cut-offs; march along Las Vegas casino strip. March 25, 1972 Children’s March for Survival; 50,000 demonstrate in Washington, DC. July 1972 NWRO Adequate Income Proposals--$6,500 NOW—win almost 1,000 (of 1,500 needed for majority to adopt) at Democratic National Convention in Miami (where McGovern was nominated). December 1972 Dr. George Wiley announces his departure from NWRO to begin the Movement for Economic Justice; Mrs. Johnnie Tillmon, past chair-person of NWRO becomes its Executive Director. August 1973 George Wiley is killed in an alleged boating accident. 1974 NWRO forced to close Washington, DC national office due to lack of funds.
103. The Mothers Who Fought To Radically Reimagine Welfare At its height, the National Welfare Rights Organization had more than 25,000 dues-paying members. Some people have called it "the largest black feminist organization in American history." Jack Rottier Collection/George Mason University Libraries “I'm a black woman. I'm a poor woman. I'm a fat woman. I'm a middle-aged woman. And I'm on welfare. In this country, if you're any one of those things you count less as a human being. If you're all those things, you don't count at all.” - Johnnie Tillmon
104. 1966 The National Welfare Rights Organization “I’m a woman. I’m a Black woman. I’m a poor woman. I’m a fat woman. I’m a middle-aged woman. And I’m on welfare,” Tillmon writes in her landmark 1972 essay, “Welfare is a Women’s Issue,” published in Ms. magazine. “In this country, if you’re any of those things you count less as a human being. If you’re all of those things, you don’t count at all.” In 1966—three years after ANC-MA’s founding—welfare recipients built a national group: the National Welfare Rights Organization (NWRO). The NWRO used lobbying and direct action to pursue a three-pronged agenda: a “guaranteed annual income”, an increase in “availability of welfare benefits and services”, and improved “access to consumer credit ([3], p. 301).” Johnnie Tillmon was selected to serve as the NWRO’s chair, bringing with her the knowledge and experience she had gained in California. Across California, welfare-rights activism grew organically: in living rooms and churches. It organized in direct opposition to the language and policies of Governor Ronald Reagan, the California legislature, bigoted social workers, and even middle-class black and feminist communities. It formed local organizations, including Tillmon’s ANC-MA, the California Welfare Rights Organization (CWRO), and many others. I
105. 1971 ANC Mothers Organize Healthcare Seminars

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4. 1970 2nd Chicano Moratorium: Las Adelitas de Aztlán join protest “After leaving the Brown Berets, Arellanes — along with Jensen and her sister, Grace; Andrea and Esther Sánchez; Lorraine Escalante; Yolanda Solis; and Arlene Sánchez — founded Las Adelitas de Aztlán. The name referred to the soldaderas who fought alongside the men during the Mexican Revolution. They invited members of the community to join them and on Feb. 28, 1970, they made their public debut at the second anti-war moratorium in East Los Angeles.” Members of Las Adelitas de Aztlán at the second Chicano Moratorium protest against the Vietnam War on Feb. 28, 1970. At right is Hilda Reyes. They marched in the rain under a banner made by Gloria Arellanes and other members of the group. Las Adelitas dissolved later that year.
6. November 5, 1968: Shirley Chisholm became the first Black woman ever elected to Congress. Shirley Chisholm (born Shirley Anita St. Hill, November 30, 1924–January 1, 2005) was the first African-American woman ever elected to the U.S. Congress. She represented the 12th Congressional District of New York for seven terms (1968–1982) and quickly became known for her work on minority, women's, and peace issues. Getty Images: (Patsy Takemoto Mink – an Asian-American representative from Hawaii was the first woman of color elected to the House in 1964.) In 1972, Chisholm became the first Black woman to seek a major party nomination for president.
7. 1970 A member of the Third World Womens Alliance demonstrates https://www.newyorker.com/magazine/2021/12/13/the-mississippi-abortion-case-and-the-fragile-legitimacy-of-the-supreme-court /The Mississippi Abortion Case and the Fragile Legitimacy of the Supreme Court Dobbs v. Jackson Women’s Health Organization is an open challenge to the Court’s authority, and perhaps broadly reflects a spirit of legal self-help that is running through the land. in this latest round of attacks on Roe, a novel line of argument has emerged: that forced pregnancy and parenthood no longer constitute a hardship for women. Lawyers representing Mississippi, the appellant in the lawsuit, describe a world that has fundamentally changed over the past fifty years, in which the burdens of parenting have been lifted and women have been empowered to have it all—to assume a career while still raising families. As for those women who would prefer not to parent, they now have the option to simply terminate their parental rights. In a legal brief, Mississippi described a fantasy land, where “many (largely post-dating Roe) laws protect equal opportunity—including prohibitions on sex and pregnancy discrimination in employment,” where the law guarantees parental leave, and where there is “support to offset the costs of childcare for working mothers.” The brief continued, “Sweeping policy advances now promote women’s full pursuit of both career and family.” In an interview with a local television station, the state attorney general, Lynn Fitch, added, as a flourish, “Fifty years ago, for professional women, they wanted you to make a choice. Now you don’t have to. Now you have the opportunity to be whatever you want to be. You have the option in life to really achieve your dreams, your goals, and you can have those beautiful children as well.” These would be wild claims under normal circumstances, but, in the midst of the pandemic, when child-care costs have been rising dramatically and when intermittent and impromptu school closures have forced nearly two million women out of the workforce, they are ludicrous.
8. 1984 Joan Benoit Samuelson’s Olympic Marathon Win The moment when Joan Benoit Samuelson emerged into the sunlight of the Los Angeles Olympic stadium was the perfect symbol for how far women’s running had come. Even more than a symbol, the message Samuelson gave as she moved from obscurity to acclaim triggered a transformation that 35 years later is still gaining momentum. That was the moment when women's running worldwide moved from the margins to the mainstream.
10. 1974 Equal Credit Opportunity Act - Credit Cards for Women Until the mid-1970s, banks and other financial institutions denied married women in the U.S. credit cards or loans in their own name, and single women also had trouble getting credit. Enter the Equal Credit Opportunity Act of 1974, which “prohibits discrimination on the basis of race, color, religion, national origin, sex, marital status, or age in credit transactions.” This means if you apply for a credit card or loan, you can only be considered based on factors directly related to your creditworthiness. That seems obvious today, but it was not 50 years ago. A body of jurisprudence favorable to equal rights — much of it stemming from legal work directed by Ginsburg when she was an attorney — began accumulating in the early 1970s and adding momentum to the fight for equality. That credit card act, signed into law by President Gerald Ford on October 28, 1974, was in some ways the culmination of that work. Without it, women would not have been able to access one of the basic tools of financial independence. Ginsburg was appointed to the Supreme Court of the United States in 1993, but had long been a major figure in the legal battle for women’s rights, before joining the federal bench in 1980. By then she had already helped argue for equality in front of the Court, with great success. Forty years ago, any woman applying for a credit card could be asked a barrage of questions: Was she married? Did she plan to have children? Many banks required single, divorced or widowed women to bring a man along with them to cosign for a credit card, and some discounted the wages of women by as much as 50 percent when calculating their credit card limits. As women and minorities pushed for equal civil rights in various arenas, credit cards became the focus of a series of hearings in which women documented the discrimination they faced. And, finally, in 1974—forty years ago this year—the Senate passed the Equal Credit Opportunity Act, which made it illegal to discriminate against someone based on their gender, race, religion and national origin. A year later, in 1975, the first women’s bank was opened by Judy H. Mello, as Eric Pace reported in the New York Times obituary for Mello: The bank, a creation of the feminist movement, was established in April 1975. It was the first bank in the United States to be operated by women and for women, at a time when its founders said that women were given short shrift by other banks. But despite the law, a report from 2012 found that women still pay more for credit cards. According to a study by the Financial Industry Regulatory Authority, women pay a half a point higher interest rate than men. Today, there are two kinds of ways today’s credit card ads handle women, as Lisa Wade at The Society Pages points out. Either they’re shopaholics who are madly in love with their credits cards, or their shopaholics madly in love with their husband’s credit cards. Of course, both are winning situations for the credit card company.
11. Activists getting taunted and harassed at sit in demonstration at Woolworths's Diner
12. 1967 President Johnson amended Executive Order 11246, which dealt with affirmative action, to include sex discrimination on the list of prohibited employment discrimination. The Origin of Affirmative Action Programs Former U.S. President John F. Kennedy used the phrase “affirmative action” in 1961. In an executive order, President Kennedy required federal contractors to “take affirmative action to ensure that applicants are employed…without regard to their race, creed, color, or national origin.” In 1965, President Lyndon Johnson issued an order that used the same language to call for nondiscrimination in government employment. FEATURED VIDEO Hate Your Job? 5 Problems That Are in Every Workplace It was not until 1967 that President Johnson addressed sex discrimination. He issued another executive order on October 13, 1967. It expanded his previous order and required the government’s equal opportunity programs to “expressly embrace discrimination on account of sex” as they worked toward equality. The Need for Affirmative Action The legislation of the 1960s was part of a larger climate of seeking equality and justice for all members of society. Segregation had been legal for decades after the end of enslavement. President Johnson argued for affirmative action: if two men were running a race, he said, but one had his legs bound together in shackles, they could not achieve a fair result by simply removing the shackles. Instead, the man who had been in chains should be allowed to make up the missing yards from the time he was bound. If striking down segregation laws could not instantly solve the problem, then positive steps of affirmative action could be used to achieve what President Johnson called “equality of result.” Some opponents of affirmative action saw it as a “quota” system that unfairly demanded a certain number of minority candidates be hired no matter how qualified the competing White male candidate was. Affirmative action brought up different issues concerning women in the workplace. There was little protest of women in traditional “women’s jobs”—secretaries, nurses, elementary school teachers, etc. As more women began to work in jobs that had not been traditional women’s jobs, there was an outcry that giving a job to a woman over a qualified male candidate would be “taking” the job from the man. The men needed the job, was the argument, but the women did not need to work. In her 1979 essay “The Importance of Work,” Gloria Steinem rejected the notion that women should not work if they do not “have to." She pointed out the double standard that employers never ask men with children at home if they need the job for which they are applying. She also argued that many women do, in fact, “need” their jobs. Work is a human right, not a male right, she wrote, and she criticized the false argument that independence for women is a luxury.
13. 1961 President John F. Kennedy issued an executive order establishing the President's Commission on the Status of Women
14. September 7, 1968: The "Miss America Protest" by New York Radical Women at the Miss America pageant brought widespread media attention to women's liberation. Fifty years ago—on September 7, 1968—more than 100 women launched a protest at the Miss America pageant in Atlantic City. The action made national headlines, announcing the arrival of a militant and creative new wave of feminist organizing. More than merely denouncing a single televised event, the protesters connected the pageant with the systemic problems of consumerism, racism, and war—as well as with the routine abuses and humiliations of patriarchy, to which nearly every women in the country could say, “Me too.” “Every day in a woman’s life,” one organizer argued shortly after the protest, “is a walking Miss America contest.”
17. 1994 VIOLENCE AGAINST WOMEN ACT Through the original bill, which passed in 1994, VAWA created the first U.S. federal legislation acknowledging domestic violence and sexual assault as crimes, and provided federal resources to encourage community-coordinated responses to combating violence. Up for renewal every five years, each VAWA reauthorization builds on existing protections and programs to better meet the needs of survivors. Reauthorized in 2000 it created a much-needed legal assistance program for victims and included responses to dating violence and stalking. In 2005, VAWA created new, holistic responses programs to meet the emerging needs of survivors and communities, such as prevention, landmark housing protections for survivors, funding for rape crisis centers, and culturally- and linguistically-specific services. VAWA 2013 enhanced access to safety and justice for Native American and LGBTQ survivors.
18. 2015 Changes to California Equal Pay Act - 50 years on, women still fighting for equal pay in 2015, Governor Brown signed the California Fair Pay Act, which strengthened the Equal Pay Act in a number of ways and signaled California’s commitment to achieving real gender pay equity. 2. What were the most significant changes to the Equal Pay Act? Requiring equal pay for employees who perform “substantially similar work,” when viewed as a composite of skill, effort, and responsibility. Eliminating the requirement that the employees being compared work at the “same establishment.” Making it more difficult for employers to justify inequities in pay through the “bona fide factor other than sex” defense. Ensuring that any legitimate factors relied upon by the employer for pay inequities are applied reasonably and account for the entire pay difference. Explicitly stating that retaliation against employees who seek to enforce the law is illegal, and making it illegal for employers to prohibit employees from discussing or inquiring about their co-workers’ wages. Extending the number of years that employers must maintain wage and other employment-related records from two years to three years.
20. 1964 Civil Rights Act Congress passes the Civil Rights Act of 1964. The act establishes affirmative action programs, prohibiting discrimination on the basis of gender, creed, race, or ethnic background: "to achieve equality of employment opportunities and remove barriers that have operated in the past" (Title VII). The Equal Employment Opportunity Commission (EEOC) is also established through Title VII to prevent job discrimination. The Bracero Program, the government program initially put in place during WWII, ends. It brought Mexican laborers into the country to replace the American men who were fighting overseas. When the war ended the program continued.
21. 1970 Asian American Women's Movement Activists Although not widely known outside the Asian community or among feminist activists and scholars outside of the Los Angeles area, there was a thriving, militant Asian American women's movement in southern California starting in the late 1960s/early 1970s. Like other movements among feminists of color, it both grew out of and remained tied to the larger national/ethnic movement and the anti-war movement. Asian American consciousness and activism most often developed on college campuses and, ultimately, often led to the development of Asian American studies. The core women activists in the Los Angeles area, however, focused most of their political work and organizing in grass roots community programs, and looked to Chinese and Vietnamese women revolutionaries for their inspiration. Many of them were members of the Community Workers Collective, which engaged in studying political liberation movements in other countries as a basis for their community organizing. Based on their study and organizing experience, the Asian Women's Group developed one of the first multi-media interactive presentations on the Asian women's movement which was performed at venues along the West Coast. They also founded the first Asian Women's Center in the US, establishing principles of unity to guide their programs; and collectivized their salaries to generate more staff and programs. They collaborated in anti-Vietnam War activities, and used their resources to support other struggles such as Wounded Knee. Despite ongoing struggles with the men in the larger Asian American movement, these women activists remained committed to and involved in the broader movement and eschewed separatism. The Asian American activists included in this series include: May Ying Chen, Miya Iwataki and Evelyn Yoshimura. An additional interview with long-time Asian American male activist, Alan Nishio, sheds further light both on the activities of the women and on the relationship between them and the broader Asian American movement in Los Angeles.
22. Chicana Feminists Chicana feminists in Southern California engaged in a range of groups and activities, both on college campuses and in their communities - often both. Regardless of the specifics of their politics or focus, most were initially politicized in the Chicano movement of the late 1960s; and most developed their feminist consciousness as a result of their direct experience with sexism in that movement. The six individual narrators in this series reflect this common background. The four activists in Hijas de Cuauhtemoc (Anna NietoGomez, Corinne Sanchez, Leticia Hernandez and Sylvia Castillo) cut their political eye teeth in the Chicano student group, UMAS/MEChA, at CSULB. In fact, it was their experiences in MEChA that motivated them to form the Hijas group (which published a newspaper by the same name). They were also involved in community groups and continued this activism after they left college, particularly in the Chicana Service Action Center. Yolanda Nava , who was one of the founding members of Comision Femenil Mexicana (CFM) and later served a term as president, was also introduced to the Chicano movement through MEChA. Although more than a decade older than these activists, Consuelo Nieto had similar experiences with sexism. Her introduction to the Chicano movement came while she was teaching in the schools in ELA, where high school students had organized to demand better education. A word about language in this series: While the term Anglo came to be used later, during the heyday of the Chicana feminist movement - and particularly in the debate and conflict with those who excoriated the feminists - White was the term most often used. In their interviews, the women themselves used the term White. It should also be noted that Cuauhtemoc is sometimes spelled "Cuahtemoc." NOTE: The interviews with the founders and former members of Hijas de Cuauhtemoc were conducted by Maylei Blackwell for what became her larger research project. As a courtesy to her, the audio recordings of these interviews will not be available until 2006. Until then, they can be used on-site at CSULB with her permission. See also her essay, "Contested histories: las hijas de Cuauhtâemoc, Chicana feminisms, and print culture in the Chicano movement, 1968-1973" in Gabriela Arredondo et al., Chicana Feminisms: A Critical Reader (Durham: Duke University Press, 2003) and the response by Anna NietoGomez. See also the writings of Anna NietoGomez, and other femenista pioneers in Alma Garcia, ed., Chicana Feminist Thought: Basic Historical Writings. New York: Routledge, 1997.
23. 1970 Official Resignation of all women in the Brown Berets LA chapter
24. 1969 Portrait of Brown Beret member Hilda Jensen Rodriguez took this portrait of a Chicana demonstrator in the neighborhood of Lincoln Heights in 1969 Hilda’s Jenson’s photos has graced the covers of books, films etc, but often the names of her and her fellow women organizers have often gone unrecognized. In 2003 she wrote to filmmaker Jesús Salvador Treviño who had included her image in his memoir to identify her by name and include her maiden name: Hilda Reyes.
25. 1971“Liberation,” January 1971 issue of Gidra Though Gidra included women on its staff and women’s issues in its pages, a series of “rap sessions” led to a special women’s issue in 1971 with the word “Liberation” and a large Venus symbol on the cover. The issue linked international questions to those at home, from war brides and G.I.s to struggles of women within the Asian American Movement. The focus on the global and the local was also present in the popular International Women’s Day celebrations. Beginning in 1974, the festival united many of the different Movement groups in a common recognition of women’s struggles.
26. 1966 The National Organization for Women, known as NOW, was founded. On October 29, 1966, the Nation Organization for Women officially adopted their Statement of Purpose. The statement, written by Betty Friedan and Pauli Murray, expressed the organization’s main goals in addressing and fighting the unequal treatment of women in society. This 1966 document is a seminal part of the modern women’s rights movement and played an important role in inspiring more Americans to fight for gender equality. Although their Statement of Purpose was adopted in October, the feminist organization was officially founded on June 30, 1966. The statement described NOW’s purpose as “To take action to bring women into full participation in the mainstream of American society now, exercising all privileges and responsibilities thereof in truly equal partnership with men.” NOW was created when its founders recognized that women needed a pressure group to combat gender discrimination, as the government agencies and recent laws to address this problem had proven ineffective. A prime example of this was the failure of the Equality Employment Opportunity Commission to enforce Title VII of the Civil Rights Act of 1964. (Title VII is a federal law that prohibits employers from discriminating against employees on the basis of sex, race, color, national origin, and religion.) Employers were still discriminating against women in hiring practices and there was unequal pay for women. Secondly, NOW was also influenced by the failure of John F. Kennedy’s 1961 President’s Commission on the Status of Women, headed by Eleanor Roosevelt, to end discrimination against females in education, the workforce and Social Security. The movement was also inspired by Friedan’s 1963 book “The Feminine Mystique,” where she famously expresses her stultifying experiences as a housewife lacking other options in society beyond that domestic role. The founders of NOW hoped that their organization would help women combat discrimination in all aspects of society by lobbying and holding rallies, marches and conferences. NOW broke with previous trends for women’s organizations by including the concerns of black women in their mission. NOW has advocated for many issues they see as necessary for ensuring equality for women, including maternity leave rights in employment, child day care centers, equal job training opportunities, reproductive rights, and the prohibition of sex discrimination in the workplace.
27. 1965 Pauli Murray and Mary Eastwood published "Jane Crow and the Law: Sex Discrimination and Title VII" in the George Washington Law Review. “Jane Crow and the Law: Sex Discrimination and Title VII” was written by Pauli Murray and Mary Eastwood in 1965. It was published by the George Washington University Law Review in response to the Civil Rights Act, which had been passed the year before in 1964, and it questions the extent to which the Constitution protects against gender discrimination, and the “interpretation of the sex discrimination provisions of the equal employment opportunity title of the Civil Rights Act of 1964.” Ruth Bader Ginsburg later read the article at the American Civil Liberties Union to convince the Supreme Court that the Equal Protection Clause does indeed apply to women.
29. 1963 The Feminine Mystique Published
30. 1962 Sherri Finkbine And The 50-Year Fight For Abortion In America Sherri Finkbine traveled to Sweden for an abortion after learning that Thalidomide, a tranquilizer drug she had taken, caused extensive deformities to the fetus. 1962: Abortion mother returns home An American mother-of-four is on her way home amid a storm of controversy after being given a legal abortion in Sweden. Sherri Finkbine, a TV presenter from Phoenix in Arizona, was denied an abortion in her home state following intense negative publicity surrounding her case. The 30-year-old mother decided to terminate her fifth pregnancy after discovering that tranquilizers she had taken in the first few weeks of her pregnancy contained the drug Thalidomide. In recent months there has been increasing evidence suggesting Thalidomide causes severe foetal deformities including missing limbs, deafness and blindness. Public condemnation Mrs Finkbine, host of children's television programme "Romper Room", told her story to the local newspaper, believing it would alert other mothers in the same situation to the dangers of the drug. But she became the focus of an intense anti-abortion campaign and worldwide public condemnation. The negative publicity led her local hospital in Phoenix to withdraw a tentative offer of a legal abortion for fear they may be held criminally liable - the current law in Arizona states that abortion can only be carried out to save the mother's life. Mrs Finkbine and her husband, Robert, a school teacher, took the case to the Arizona State Supreme Court but were unsuccessful. Despite vilification from anti-abortionists across the United States and the world she flew to Sweden where the operation was carried out. After the operation it was confirmed that the foetus had no legs and only one arm .
31. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
33. 1963 Congress passed the Equal Pay Act - the Equal Pay Act was signed by President Kennedy with the intention of ending gender-based pay discrimination.
34. 1968 EEOC ruled that being female was not a bona fide occupational qualification of being a flight attendant. Exception to Discrimination Under Title VII, employers are not allowed to discriminate on the basis of sex, race, religion, or national origin. If religion, sex, or national origin can be shown to be necessary for the job, such as hiring Catholic professors to teach Catholic theology at a Catholic school, then a BFOQ exception can be made. The BFOQ exception does not permit discrimination on the basis of race. FEATURED VIDEO Simple Steps to Calculate Variance The employer must prove that the BFOQ is reasonably necessary to the normal operation of the business or whether the BFOQ is for a unique safety reason. The Age Discrimination in Employment Act (ADEA) extended this concept of BFOQ to discrimination based on age.
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1. La Operación - The Subversion and Portrayal of Female Agency in Latinx Reproductive Rights Widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. La Operación is a documentary from 1982 that shows the widespread sterilization operation led by the United States during the 1950s and 60s in Puerto Rico. Ana María García directed the film which highlights how the United States pushed for increased female sterilization in Puerto Rico. She mixes in the documentary a blend of interviews with women from different socioeconomic and racial backgrounds but the interviews are not the only focus of her work; she also incorporates scenes showing a sterilization procedure in addition to other historical and contextual parts. account from the documentary displays the same message as the propaganda above, that there are prosperity and good living associated with sterilization, based on the belief that too many kids lead to a perpetual state of destitution. These false beliefs led many women to give up their agency over their bodies and cave into getting sterilized—except they did not know all the time what they were signing up for.
2. 1960s Puerto Rican Women Sterilized as a "solution to poverty"
3. The Racist History of Abortion and Midwifery Bans https://www.aclu.org/news/racial-justice/the-racist-history-of-abortion-and-midwifery-bans. Today’s attacks on abortion access have a long history rooted in white supremacy. Following the Supreme Court’s decision in June Medical Services v. Russo this week, it is worth reflecting on the racist origins of the anti-abortion movement in the United States, which date back to the ideologies of slavery. Just like slavery, anti-abortion efforts are rooted in white supremacy, the exploitation of Black women, and placing women’s bodies in service to men. Just like slavery, maximizing wealth and consolidating power motivated the anti-abortion enterprise. Then, just as now, anti-abortion efforts have nothing to do with saving women’s lives or protecting the interests of children. Today, a person is 14 times more likely to die by carrying a pregnancy to term than by having an abortion, and medical evidence has shown for decades that an abortion is as safe as a penicillin shot—and yet abortion remains heavily restricted in states across the country. Prior to the Civil War, abortion and contraceptives were legal in the U.S., used by Indigenous women as well as those who sailed to these lands from Europe. For the most part, the persons who performed all manner of reproductive health care were women — female midwives. Midwifery was interracial; half of the women who provided reproductive health care were Black women. Other midwives were Indigenous and white. However, in the wake of slavery’s end, skilled Black midwives represented both real competition for white men who sought to enter the practice of child delivery, and a threat to how obstetricians viewed themselves. Male gynecologists claimed midwifery was a degrading means of obstetrical care. They viewed themselves as elite members of a trained profession with tools such as forceps and other technologies, and the modern convenience of hospitals, which excluded Black and Indigenous women from practice within their institutions. History would later reveal that it was literally on the backs of Black women’s bodies that such tools were developed. Dr. Marion Sims famously wrote about his insomniac-induced “epiphanies” that stirred him to experiment on enslaved Black women, lacerating, suturing, and cutting, providing no anesthesia or pain relief. Only recently have the terrors that Black women endured through nonconsensual experimentation by gynecologists of the 19th and 20th centuries been acknowledged. Successful racist and misogynistic smear campaigns, cleverly designed for political persuasion and to achieve legal reform, described Black midwives as unhygienic, barbarous, ineffective, non-scientific, dangerous, and unprofessional. Dr. Joseph DeLee, a preeminent 20th century obstetrician and fervent opponent to midwifery, stated in a much-quoted 1915 speech, “Progress Toward Ideal Obstetrics”: The midwife is a relic of barbarism. In civilized countries the midwife is wrong, has always been wrong … The midwife has been a drag on the progress of the science and art of obstetrics. Her existence stunts the one and degrades the other. For many centuries she perverted obstetrics from obtaining any standing at all among the science of medicine … Even after midwifery was practiced by some of the most brilliant men in the profession, such practice was held opprobrious and degraded. At the root of these stereotypes were explicit efforts to destroy midwifery and promote white supremacy. As the surge of lynchings, “separate but equal” laws, police violence, and the decimation of successful Black communities during Jim Crow revealed, Black Americans post slavery suffered greatly due to white supremacy, as did Chinese and Japanese workers and their families. Indeed, the racist campaigns launched by doctors against Black midwives extended to anti-immigration legislative platforms targeted at Chinese and Japanese workers. The Page Act, which restricted Chinese women from entering the United States, is a part of this shameful legacy. This broader 20th century anti-Chinese campaign became known as “yellow peril.” DeLee and Horatio Storer urged white women to “spread their loins” across the nation, a dog whistle about the threat of too many Blacks and Asians in the U.S. Gynecologists explicitly revealed their motivations in undermining midwifery: They desired financial gains, recognition, and a monopoly. As Dr. DeLee wrote in a 1916 article published in the American Journal of Obstetrics & Disease of Women & Children, “There is high art in obstetrics and that it must pay as well for it as for surgery. I will not admit that this is a sordid impulse. It is only common justice to labor, self-sacrifice, and skill.” They believed that men should be paid, but not women — particularly not Black women. To better understand racial injustice in the anti-abortion movement, remember that American hospitals barred the admission of African Americans both in terms of practice and as patients. And, the American Medical Association (AMA) barred women and Black people from membership. The AMA, founded in 1847, refused to admit Black doctors, informing them, “You come from groups and schools that admit women and that admit irregular practitioners.” For this reason, Black doctors formed the National Medical Association in 1895. In 2008, the organization issued a public apology for its active campaigns to close Black medical schools, deny Blacks membership, and other efforts to marginalize Black patients and practitioners. Gynecologists pushed women out of the field of reproductive health by lobbying state legislatures to ban midwifery and prohibit abortions. Doing so not only undercut women’s reproductive health, but also drove qualified Black women out of medical services. For these groups, there was no meaningful path to the formalized skill set DeLee claimed necessary. Abortion was an expedient way to frame their campaign to create monopolies on women’s bodies for male doctors. The American Medical Association explicitly contributed to this cause through its exclusion of women and Black people. Today, as people debate whether anti-abortion platforms benefit Black women, the clear answer is no. The U.S. leads the developed world in maternal and infant mortality. The U.S. ranks around 50th in the world for maternal safety. Nationally, for Black women, the maternal death rate is nearly four times that of white women, and 10 to 17 times worse in some states. In the wake of both Whole Woman’s Health and June Medical Services v. Russo, keep in mind that both Texas and Louisiana, where these cases originated, are considered the deadliest in the developed world for a woman to give birth. Sadly, pregnancy has become a death sentence for many in the very places that make reproductive health care access the most fraught and hard to reach. Many of these states (though not all) are former slave states, such as Texas, Louisiana, Mississippi, Alabama, and Arkansas. As Black people in these states continue to fight for equal access the reproductive care they need, Sojourner Truth’s 1851 speech continues to resonate. And as the Supreme Court demonstrated this week, the fight for justice in reproductive health care and equality in abortion access is far from over. The decision does not advance the equality of poor Black women — it maintains all other burdensome restrictions already in place. We have much more work to do such that not only DeLee’s words, but also his racist and exploitative viewpoints, are relegated to history.
4. 1970 A member of the Third World Womens Alliance demonstrates https://www.newyorker.com/magazine/2021/12/13/the-mississippi-abortion-case-and-the-fragile-legitimacy-of-the-supreme-court /The Mississippi Abortion Case and the Fragile Legitimacy of the Supreme Court Dobbs v. Jackson Women’s Health Organization is an open challenge to the Court’s authority, and perhaps broadly reflects a spirit of legal self-help that is running through the land. in this latest round of attacks on Roe, a novel line of argument has emerged: that forced pregnancy and parenthood no longer constitute a hardship for women. Lawyers representing Mississippi, the appellant in the lawsuit, describe a world that has fundamentally changed over the past fifty years, in which the burdens of parenting have been lifted and women have been empowered to have it all—to assume a career while still raising families. As for those women who would prefer not to parent, they now have the option to simply terminate their parental rights. In a legal brief, Mississippi described a fantasy land, where “many (largely post-dating Roe) laws protect equal opportunity—including prohibitions on sex and pregnancy discrimination in employment,” where the law guarantees parental leave, and where there is “support to offset the costs of childcare for working mothers.” The brief continued, “Sweeping policy advances now promote women’s full pursuit of both career and family.” In an interview with a local television station, the state attorney general, Lynn Fitch, added, as a flourish, “Fifty years ago, for professional women, they wanted you to make a choice. Now you don’t have to. Now you have the opportunity to be whatever you want to be. You have the option in life to really achieve your dreams, your goals, and you can have those beautiful children as well.” These would be wild claims under normal circumstances, but, in the midst of the pandemic, when child-care costs have been rising dramatically and when intermittent and impromptu school closures have forced nearly two million women out of the workforce, they are ludicrous.
5. 1964 Forced sterilization policies in the US targeted minorities and those with disabilities – and lasted into the 21st century In August 1964, the North Carolina Eugenics Board met to decide if a 20-year-old Black woman should be sterilized. Because her name was redacted from the records, we call her Bertha. She was a single mother with one child who lived at the segregated O'Berry Center for African American adults with intellectual disabilities in Goldsboro. According to the North Carolina Eugenics Board, Bertha had an IQ of 62 and exhibited “aggressive behavior and sexual promiscuity.” She had been orphaned as a child and had a limited education. Likely because of her “low IQ score,” the board determined she was not capable of rehabilitation. Instead the board recommended the “protection of sterilization” for Bertha, because she was “feebleminded” and deemed unable to “assume responsibility for herself” or her child. Without her input, Bertha’s guardian signed the sterilization form.
6. 1973 Roe v Wade was a landmark decision of the US Supreme Court
7. 1960s Reproductive Justice for Latinas: Coerced, Forced, and Involuntary Sterilization By 1934, there were 67 birth control clinics operating under federal funding through Franklin D. Roosevelt’s Puerto Rican Relief Administration; in 1936, the Maternal and Childcare Health Association, a private entity, opened 23 more. A law passed the following year—Law 116—made sterilization legal and free for Puerto Rican women. Family planning clinics offering free sterilization were installed in the new factories of the industrial wave; women were encouraged to work in needlework and textile industries there, and were shown favoritism for sterilization compliance. Health officials campaigned door-to-door for sterilization throughout rural communities, too. In a dire economic situation and with few affordable alternative contraceptive methods available, the operation—or la operacion, as it was referred to locally—became commonplace. By the 1960s, about one-third of the female population had been sterilized—and many of those women hadn’t been educated about the permanency of tubal ligation.
8. 1960 Birth Control Pill tested on Puerto Rican Women
9. 1969 Redstockings Abortion Speakout n 1969, the members of the radical feminist group Redstockings were furious that legislative hearings about abortion featured male speakers discussing such a crucial women's issue. They, therefore, staged their hearing, the Redstockings abortion speak-out, in New York City on March 21, 1969. The Fight to Make Abortion Legal The abortion speak-out took place during the pre-Roe v. Wade era when abortion was illegal in the United States. Each state had its own laws about reproductive matters. It was rare if not unheard of to hear any woman speak publicly about her experience with illegal abortion. FEATURED VIDEO Roe v. Wade Supported By 70% Of Americans Before the radical feminists' fight, the movement to change U.S. abortion laws was more focused on reforming existing laws than repealing them. Legislative hearings on the issue featured medical experts and others who wanted to finesse the exceptions to abortion prohibitions. These "experts" talked about cases of rape and incest or a threat to the life or health of a mother. Feminists shifted the debate to a discussion of a woman's right to choose what to do with her own body. Disruption In February of 1969, Redstockings members disrupted a New York legislative hearing about abortion. The New York Joint Legislature Committee on the Problems of Public Health had called the hearing to consider reforms to the New York law, then 86 years old, on abortion. They roundly condemned the hearing because the "experts" were a dozen men and a Catholic nun. Of all women to speak, they thought a nun would be the least likely to have contended with the abortion issue, other than from her possible religious bias. The Redstockings members shouted and called for the legislators to hear from women who had had abortions, instead. Eventually, that hearing had to be moved to another room behind closed doors. Women Raising Their Voices The members of Redstockings had previously participated in consciousness-raising discussions. They had also drawn attention to women's issues with protests and demonstrations. Several hundred people attended their abortion speak-out in the West Village on March 21, 1969. Some women spoke about what they suffered during illegal “back-alley abortions.” Other women spoke about being unable to get an abortion and having to carry a baby to term, then have the child taken away when it was adopted. Legacy After the Demonstration More abortion speak-outs followed in other U.S. cities, as well as speak-outs on other issues in the subsequent decade. Four years after the 1969 abortion speak-out, the Roe v. Wade decision altered the landscape by repealing most abortion laws then in effect and striking down restrictions on abortion during the first trimester of pregnancy. Susan Brownmiller attended the original 1969 abortion speak-out. Brownmiller then wrote about the event in an article for the "Village Voice", "Everywoman's Abortions: 'The Oppressor Is Man.'" The original Redstockings collective broke up in 1970, though other groups with that name continued to work on feminist issues. On March 3, 1989, another abortion speakout was held in New York City on the 20th anniversary of the first. Florynce Kennedy attended, saying "I crawled off my death bed to come down here" as she called for the struggle to continue.
10. On May 9, 1960, the Food and Drug Administration (FDA) approves the world’s first commercially produced birth-control pill On May 9, 1960, the Food and Drug Administration (FDA) approves the world’s first commercially produced birth-control pill—Enovid-10, made by the G.D. Searle Company of Chicago, Illinois. Development of “the pill,” as it became popularly known, was initially commissioned by birth-control pioneer Margaret Sanger and funded by heiress Katherine McCormick. Sanger, who opened the first birth-control clinic in the United States in 1916, hoped to encourage the development of a more practical and effective alternative to contraceptives that were in use at the time.
11. 1960s A doctor at Los Angeles Community Hospital during the 1970s contested the notion that they targeted the Mexican community for sterilizations. Maria Figueroa returns to the maternity ward at Los Angeles county hospital. Her story is part of the PBS documentary “No Más Bebés.”Kevin Castro/In this case, the lack of similar efforts to conduct sterilizations in other hospitals underlines the racist sentiments in these forced surgeries. Specifically, in the Los Angeles region, only east LA and LA Community Hospital performed these operations and received such pushback. In other words, the only community that suffered due to uninformed and nonconsensual sterilization was east LA, a predominantly Mexican community. Furthermore, the tactic of asking non-English speakers to sign a form in English in most cases applied to the Mexican community in Los Angeles. A common argument given by doctors is that nothing they did shows they specifically targeted the Mexican community. Nevertheless, the standard operating procedures implemented at the hospital included asking patients to sign forms while under labor, not translating forms into Spanish for Spanish speakers, and overall not ensuring the informed consent at the time of signage. Combined, the doctors’ lack of concern for their patients and systematic targeting of patients while under labor and with English forms is understood to be forced sterilization. Regardless of original intention, be it money due to extra surgeries or increased prestige due to more successful surgeries completed, these doctors ultimately forcibly sterilized hundreds of women from a minority group, terminating their chances for reproduction and raising a family; they were able to do so primarily due to the race of their victims.
12. 2022 An abortion rights activist outside the Supreme Court in D.C The U.S. Supreme Court overturned the constitutional right to an abortion that was guaranteed nearly 50 years ago by the decision in Roe v. Wade. The ruling in Dobbs v. Jackson Women's Health Organization was released Friday morning. The justices, voting 6-3 along ideological lines, sided with the Mississippi abortion law that was in question. Reactions were mixed across the country, with anti-abortion-rights supporters celebrating what they view as a victory, and abortion-rights activists expressing their frustration over the decision. Here are some of the scenes from D.C., and across the country. Copyright 2022 NPR. To see more, visit https://www.npr.org.
13. 2021 California plans to be abortion sanctuary if Roe vs. Wade is overturned SACRAMENTO — With more than two dozen states poised to ban abortion if the U.S. Supreme Court gives them the OK next year, California clinics and their allies in the state Legislature on Wednesday revealed a plan to make the state a “sanctuary” for those seeking reproductive care, including possibly paying for travel, lodging and procedures for people from other states. The California Future of Abortion Council, made up of more than 40 abortion providers and advocacy groups, released a list of 45 recommendations for the state to consider if the high court overturns Roe vs. Wade — the 48-year-old decision that forbids states from outlawing abortion. The recommendations are more than wild ideas. Some of the state’s most important policymakers helped write them, including Toni Atkins, the San Diego Democrat who leads the state Senate and attended multiple meetings. Democratic Gov. Gavin Newsom started the group himself, and in an interview last week with the Associated Press said some of the report’s details will be included in his budget proposal in January.
14. 1960s - 1970s Uninformed Consent to Sterilization - Latina Women in targeted in East LA
17. Feminist Health Movement From its earliest days in the 1960s, the women's liberation movement focused on abortion and women's right to control their bodies. Some of the more radical groups engaged in underground abortion clinics, most notably in Chicago; others, like the Boston's Women's Health Collective began writing/publishing projects; and organizations like NOW formed Task Forces to work on the issue of reproductive rights. In fact, it was in NOW that leaders of the feminist health movement, Carol Downer and Lorraine Rothman, first became active and initially demonstrated gynecological self-examination. And while Downer and Rothman went on to open the first Feminist Women's Health Center at the Crenshaw Women's Center, other women, like Vi Verreaux worked at and opened more conventionally structured, service-oriented clinics for women. This series is comprised of interviews with these three women. The long interviews with Downer and Rothman document the evolution and expansion of their work, and although the much shorter interview with Verreaux barely touches on her clinic work, it does provides a glimpse into a service-oriented, community-based clinic.
18. Abortion rights demonstrator Elizabeth White leads a chant in response to the Dobbs v. Jackson Women's Health Organization ruling in front of the U.S. Supreme Court on June 24, 2022.