Conditions for Work: The Common World of Women

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				<title>"Conditions for Work: The Common World of Women</title>
				<author>Adrienne Rich</author>
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					<persName>Ricky Rodriguez</persName>
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					<persName>Zoha Nadeer</persName>
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				<funder>Bucknell University Humanities Center</funder>
				<funder>Bucknell University Office of Undergraduate Research</funder>
				<funder>The Mellon Foundation</funder>
				<funder>National Endowment for the Humanities</funder>
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					<licence>Heresies journal: © Heresies Collective</licence>
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						<title>Heresies Issue 3: Lesbian Art and Artists</title>
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							<publisher>HERESIES: A Feminist Publication on Art and
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		"rdf:value": "2. The historian Joan Kelly-Gadol suggests that a\n\t\t\t\t\tfeminist view of history is not merely compensatory history, a parallel to the\n\t\t\t\t\taccepted views of history as male. It means ’to look at ages or movements of\n\t\t\t\t\tgreat social change in terms of their liberation or repression of woman’s\n\t\t\t\t\tpotential, their import for the advancement of her humanity as well as his. The\n\t\t\t\t\tmoment this is done—the moment one assumes that women are a part of humanity in\n\t\t\t\t\tthe fullest sense—the period or set of events with which we deal takes on a\n\t\t\t\t\twholly different character or meaning from the normally accepted one. Indeed,\n\t\t\t\t\twhat emerges is a fairly regular pattern of relative loss of status for women in\n\t\t\t\t\tthose periods of so-called progressive change.\" (“The Social Relation of the\n\t\t\t\t\tSexes: Methodological Implications of Women’s History,\" in SIGNS, Vol. 1, 14,\n\t\t\t\t\tSummer 1976.)"
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			<pb n="52"/>
			<head>CONDITIONS FOR WORK: The Common World of Women</head>
			<byline><persName key="Rich, Adrienne, 1929-2012" ref="http://viaf.org/viaf/16565/">Adrienne Rich</persName></byline>

<quote>...the common world is what we enter when we are born and what we leave behind
				when we die. It transcends our life-span into past and future alike; it was there
				before we came and will outlast our brief sojourn into it. It is what we have in
				common not only with those who live with us, but also with those who were here before and with those who will come after us. But such a common world can survive the
				coming and going of the generations only to the extent that it appears in public. It
				is the publicity of the public realm which can absorb and make shine through the
				centuries whatever men (sic may want to save from the natural ruin of time.<note>1.
					Hannah Arendt, The Human Condition. University of Chicago Press, 1958, p.
					55.</note></quote>

Women both have and have not a common world. The mere sharing of oppression does not
				constitute a common world. Our thought and action, insofar as it has taken the form
				of difference, assertion, or rebellion, has repeatedly been obliterated, or subsumed
				under "human history, which means the “publicity of the public realm" created and
				controlled by men. Our history is the history of a majority of the species, yet the
				struggles of women for a "human” status have been relegated to footnotes, to the
				sidelines. Above all, women’s relationships with women have been denied or neglected
				as a force in history.<note type="scholarNote">2. The historian Joan Kelly-Gadol suggests that a
					feminist view of history is not merely compensatory history, a parallel to the
					accepted views of history as male. It means ’to look at ages or movements of
					great social change in terms of their liberation or repression of woman’s
					potential, their import for the advancement of her humanity as well as his. The
					moment this is done—the moment one assumes that women are a part of humanity in
					the fullest sense—the period or set of events with which we deal takes on a
					wholly different character or meaning from the normally accepted one. Indeed,
					what emerges is a fairly regular pattern of relative loss of status for women in
					those periods of so-called progressive change." (“The Social Relation of the
					Sexes: Methodological Implications of Women’s History," in SIGNS, Vol. 1, 14,
					Summer 1976.)</note>
			The essays in this book are parts of a much larger work, which we are still
				struggling to possess: the long process of making visible the experience of women.
				The tentativeness, the anxiety, sometimes approaching paralysis, the confusions,
				described in many of these essays by intelligent, educated, "privileged” women, are
				themselves evidence of the damage that can be done to creative energy by the lack of
				a sense of continuity, historical validation, community. Most women, it seems, have
				gone through their travails in a kind of spiritual isolation, alone both in the
				present and in ignorance of their place in any female tradition. The support of
				friends, of a women’s group, may make survival possible; but it is not enough.
			It is quite clear that the universities and the intellectual establishment intend to
				keep women’s experiences as far as possible invisible; and women’s studies a barely
				subsidized, condescendingly tolerated ghetto. The majority of women who go through
				undergraduate and graduate school suffer an intellectual coercion of which they are
				not even consciously aware. In a world where language and naming are power, silence
				is oppression, is violence.
			<note type="annotation">This article appears as the foreword to Working It Out, edited by
				Pamela Daniels and Sally Ruddick, published by Pantheon.</note>

Writing of the destruction of the civilization of <orgName key="Languedoc" ref="http://www.wikidata.org/entity/Q206221">Languedoc</orgName> by the forces of the
				Church under <persName key="Montfort, Simon de" ref="http://viaf.org/viaf/236149196533974792333/">Simon de Montfort</persName>, <orgName key="Simone Weil" ref="http://www.wikidata.org/entity/Q157309">Simone Weil</orgName> reminds us: "Nothing is more cruel to
				the past than the commonplace which asserts that spiritual values cannot be
				destroyed by force; on the strength of this belief, civilizations that have been
				destroyed by force of arms are denied the name of civilization; and there is no risk
				of our being refuted by the dead."<note type="scholarNote">3. Simone Weil, Selected Essays 1934-1943.
					Oxford University Press, 1962, p. 43.</note> For spiritual values and a creative
				tradition to continue unbroken we need concrete artifacts, the work of hands,
				written words to read, images to look at, a dialogue with brave and imaginative
				women who came before us. In the false names of love, motherhood, natural law—false
				because they have not been defined by us to whom they are applied—women in
				patriarchy have been withheld from building a common world, except in enclaves, or
				through coded messages. 
			<quote> The protection and preservation of the world against natural processes are among
				the toils which need the monotonous performance of daily repeated chores.... In old
				tales and mythological stories it has often assumed the grandeur of heroic fights
				against overwhelming odds, as in the account of <orgName key="Heracles" ref="http://www.wikidata.org/entity/Q122248">Hercules</orgName>, whose cleansing of the
				Augean stables is among the twelve heroic “labors." A similar connotation of heroic
				deeds requiring great strength and courage and performed in a fighting spirit is
				manifest in the mediaeval use of the word: labor, travail, arbeit. However, the
				daily fight in which the human body is engaged to keep the world clean and prevent
				its decay bears little resemblance to heroic deeds; the endur ance it needs to
				repair every day anew the waste of yesterday is not courage, and what makes the
				effort painful is not danger but its relentless repetition.<note type="scholarNote">4. Arendt, p.
					55.</note>
			</quote>
			 <persName key="Hannah Arendt" ref="http://www.wikidata.org/entity/Q60025">Hannah Arendt</persName> does not call this “woman’s work. Yet it is this activity of
				world-protection, world-preservation, world-repair, the million tiny stitches, the
				friction of the scrubbing brush, the scouring-cloth, the iron across the shirt, the
				rubbing of cloth against itself to exorcise the stain, the renewal of the scorched
				pot, the rusted knife-blade, the invisible weaving of a frayed and threadbare family
				life, the cleaning-up of soil and waste left behind by men and children—that we have
				been charged to do "for love”—not merely unpaid, but unacknowledged by the political
				philosophers. Women are not described as “working" when we create the essential
				conditions for the work of men; we are supposed to be acting out of love, instinct,
				or devotion to some higher cause than self.
			Arendt tells us that the Greeks despised all labor of <pb n="53"/> the body
				necessitated by biological needs. It was to spare themselves such labor that men
				kept slaves—not as a means to cheaper production. “Contempt for laboring, originally
				arising out of a passionate striving for freedom from necessity and a no less
				passionate impatience with every effort that left no trace, no monument, no great
				work worthy of remembrance, spread with the increasing demands of polis life upon
				the time of the citizens (i.e., males) and its insistence on their abstention from
				all but political activities."<note type="scholarNote">5. Arendt, pp. 81-83.</note>
			And, in the aside of a footnote: “Women and slaves belonged and lived together...no
				woman, not even the wife of the household head, lived among her equals— other free
				women—so that rank depended much less on birth than on ’occupation’ or function....
				According to the index, this footnote is the last reference to women, on page 73 of
				a volume of 325 pages on <title key="The Human Condition" ref="http://www.wikidata.org/entity/Q2006866">The Human Condition</title>, written by a woman.
			Every effort that left no trace.... The efforts of women in labor, giving birth to
				stillborn children, children who must die of plague or by infanticide; the efforts
				of women to keep filth and decay at bay, children decently clothed, to produce the
				clean shirt in which the man walks out daily into the common world of men, the
				efforts to raise children against the attritions of racist and sexist schooling,
				drugs, sexual exploitation, the brutalization and killing of barely grown boys in
				war. There is still little but contempt and indifference for this kind of work,
				these efforts. (The phrase “wages for housework" has the power to shock today that
				the phrase "free love" possessed a century ago.) 
			<fw>2</fw>
			 There is a natural temptation to escape if we can, to close the door behind us on
				this despised realm which threatens to engulf all women, whether as mothers, or in
				marriage, or as the invisible, ill-paid sustainers of the professions and social
				institutions. There is a natural fear that if we do not enter the common world of
				men, as asexual beings or as exceptional" women, do not enter it on its terms and
				obey its rules, we will be sucked back into the realm of servitude, whatever our
				temporary class status or privileges. This temptation and this fear compromise our
				powers, divert our energies, form a potent source of “blocks" and of acute anxiety
				about work.
			For if, in trying to join the common world of men, the professions moulded by a
				primarily masculine consciousness, we split ourselves off from the common life of
				women and deny our female heritage and identity in our work, we lose touch with our
				real powers, and with the essential condition for all fully realized work:
				community.
			Feminism begins, but cannot end, with the discovery by an individual of her
				self-consciousness as a woman. It is not, finally, even the recognition of her
				reasons for anger, or the decision to change her life, go back to school, leave a
				marriage (though in any individual life such decisions can be momentous and require
				great courage). Feminism means finally that we renounce our obedience to the
				fathers, and recognize that the world they have described is not the whole world.
				Masculine ideologies are the creation of masculine subjectivity; they are neither
				objective, nor value-free, nor inclusively “human. Feminism implies that we
				recognize fully the inadequacy for us, the distortion, of male-created ideologies;
				and that we proceed to think, and act, out of that recognition.
			In the common world of men, in the professions which the writers of these essays have
				come to grips with, it takes more than our individual talent and intelligence to
				think and act further. In denying the validity of women’s experience, in pretending
				to stand for “the human, masculine subjectivity tries to force us to name our truths
				in an alien language; to dilute them; we are constantly told that the “real”
				problems, the ones worth working on, are those men have defined, that the problems
				we need to examine are trivial, unscholarly, non-existent. We are urged to separate
				the “personal" (our entire existence as women) from the scholarly” or
				“professional." Several of the women who contribute to this book have described the
				outright insults and intellectual sabotage they encountered as women in graduate
				school. But more insidious may be the sabotage which appears as paternal
				encouragement, approval granted for internalizing a masculine subjectivity. As
				<persName key="Tillie Olsen" ref="http://www.wikidata.org/entity/Q272393">Tillie Olsen</persName> puts it, "Not to be able to come to one’s own truth or not to use it in
				one’s writing, even in telling the truth to have to tell it slant, robs one of
				drive, of conviction, limits potential stature. Everywhere, women working in the
				common world of men are denied that integrity of work and life which we can only
				find in an emotional and intellectual connectedness with ourselves and other
				women.
			More and more, however, women are creating community, sharing work, and discovering
				that in the sharing of work our relationships with each other become larger and more
				serious. In organizing a women’s self- help clinic or law collective, a writing
				workshop, in <pb n="54"/> editing a magazine, creating a center for women’s work
				like the Women’s Building in <placeName key="Los Angeles" ref="http://www.wikidata.org/entity/Q65">Los Angeles</placeName>, in running a press that publishes “lost"
				books by women, or contemporary work that may be threatening or incomprehensible to
				male editors, in participating in a women’s prison project or a crisis center, we
				come to understand at first-hand not only our unmet needs, but the resources we can
				draw on for meeting them even in the face of female poverty, the hostility of
				institutions, the lack of documentation of our shared past. <orgName key="Susan Griffin" ref="http://www.wikidata.org/entity/Q7647892">Susan Griffin</orgName> has said
				that, for a feminist, writing may be solitary but thinking is collective. Any woman
				who has moved from the playing-fields of male discourse into the realm where women
				are developing our own descriptions of the world, knows the extraordinary sense of
				shedding, as it were, the encumbrance of someone else’s baggage, of ceasing to
				translate. It is not that thinking becomes easy. but that the difficulties are
				intrinsic to the work itself rather than to the environment. In the common world of
				men, the struggle to make female experience visible - will they take seriously a
				thesis on women? Will they let me teach a course on women? Can I speak bluntly of
				female experience without shattering the male egos around me, or being labeled
				hysterical, castrating?- such struggles assume the status of an intellectual
				problem, and the real intellectual problems may not be probed at all.
			Working together as women, consciously creating our networks even where patriarchal
				institutions are the ones in which we have to survive, we can confront the problems
				of women’s relationships, the mothers we came from, the sisters with whom we were
				forced to divide the world, the daughters we love and fear. We can challenge and
				inspirit each other, throw light on one another’s blind spots, stand by and give
				courage at the birth-throes of one another’s insights. I think of the poet <orgName key="H.D." ref="http://dbpedia.org/resource/H.D.">H.D.</orgName> s
				account of the vision she had on the island of <placeName key="Corfu" ref="http://www.wikidata.org/entity/Q121378">Corfu</placeName>, in the <title key="H. D. (Hilda Doolittle), 1886-1961. | Tribute to Freud" ref="http://viaf.org/viaf/186350362/">Tribute to Freud</title>:

<quote>And there I sat and there is my friend Bryher who has brought me to <placeName key="Greece" ref="http://www.wikidata.org/entity/Q41">Greece</placeName>. I can
				turn now to her, though I do not budge an inch or break the sustained crystal-gazing
				at the wall before me. I say to Bryher, “There have been pictures here—I thought
				they were shadows at first, but they are light, not shadow. They are quite simple
				objects —but of course it’s very strange. I can break away from them now, if I
				want—it’s just a matter of concentrating what do you think? Shall I stop? Shall I go
				on?" Bryher says without hesitation, "Go on."</quote>

<quote>...I had known such extraordinarily gifted and charming people. They had made
				much of me or they had slighted me and yet neither praise nor neglect mattered in
				the face of the gravest issues—life, death.... And yet, so oddly, I knew that this
				experience, this writing-on-the- wall before me, could not be shared with anyone
				except the girl who stood so bravely there beside me. This girl had said without
				hesitation, “Go on." It was she really who had the detachment and integrity of the
				Pythoness of Delphi. But it was I, battered and disassociated...who was seeing the
				pictures, and who was reading the writing or granted the inner vision. Or perhaps,
				in some sense, we were "seeing" it together, for without her, admittedly, I could
				not have gone on.<note type="scholarNote">6. H.D., Tribute to Freud. Carcanet Press, Oxford, 1971, pp.
					50-54.</note></quote>
			Even for those who would mistrust visionary experience, the episode is revealing as
				metaphor. The personal relationship helps create the conditions for work (out of her
				vision H.D. went on to create her great, late, long poems celebrating a matriarchal
				world and the quest of female heroes); no less does the fact of working together
				deepen and sustain a personal relationship. "If Chloe likes Olivia and they share a
				laboratory...this of itself will make their friendship more varied and lasting
				because it will be less personal."<note type="scholarNote">7. Virginia Woolf, A Room of One’s Own.
					Hogarth Press, London, 1929, p. 126.</note> By “like” I believe <persName key="Virginia Woolf" ref="http://www.wikidata.org/entity/Q40909">Virginia Woolf</persName>
				(still, in that book, writing more cautiously than later in Three Guineas) also
				meant “love"; for a laboratory we can read "the creation of a common world."
			Many women have known the figure of the male mentor" who guides and protects his
				female student or colleague, tenderly opening doors for her into the common world of
				men. He seems willing to share his power, to conspire with her in stealing what
				<persName key="Celia Gilbert" ref="http://www.wikidata.org/entity/Q9185668">Celia Gilbert</persName> names in this book “the sacred fire” of work. Yet what can he really
				bestow but the illusion of power, a power stolen, in any case, from the mass of
				women, over centuries, by men? He can teach her to name her experience in language
				that may allow her to live, work, perhaps succeed in the common world of men. But he
				has no key to the powers she might share with other women.
			There is also the illusion that if you make your emotional and erotic life with
				women, it does not matter that your intellectual work is a collaboration with
				silence and lying about female experience. At a panel of lesbian writers at the
				<orgName key="Modern Language Association" ref="http://www.wikidata.org/entity/Q1506059">Modern Language Association</orgName> in <placeName key="San Francisco" ref="http://www.wikidata.org/entity/Q62">San Francisco</placeName> in December 1975, <persName key="Susan Griffin" ref="http://www.wikidata.org/entity/Q7647892">Susan Griffin</persName> spoke
				of the damages we do to ourselves and our work in censoring our own truths:

<quote>I feel that this whole idea of the Muse, of inspiration, is a kind of cop-out.
				There is something very fascinating going on with a writer’s psyche when you are
				undergoing a silence, an inability to write. Each silence and each eruption into
				speech constitute a kind of struggle in the life of a writer.... The largest
				struggle around silence in my life has had to do with the fact that I am a woman and
				a lesbian. When I recognized my feelings as a woman, when I recognized my anger as a
				woman, suddenly my writing was transformed—suddenly I had a material, a
				subject-matter... And then a few years later I found my- self unhappy with my
				writing, unhappy with the way 1 expressed myself, unable to speak; I wrote in a
				poem, Words do not come to my mouth any more. And I hap- pened also...to be
				censoring the fact that I was a lesbian. I thought that I was doing this because of
				the issue of child custody, and that was and still is a serious issue. But I wasn’t
				acknowledging how important it was to me, both as a writer and as a human being, to
				be able to... write about my feelings as a lesbian.</quote>
			<quote>In fact, I think that writers are always dealing with taboos of one sort or
				another; if they are not taboos general in society, you may just have a fear in your
				private life of perceiving some truth because of its implications, and that will
				stop you from writing.... But when we come to the taboo of lesbianism, this is one
				which is most loaded for everyone, even those who are not lesbians. Because the fact
				of love between women...is one which affects every event in this society, psychic
				and political and sociological. And for a writer, the most savage center is oneself.
					<note type="scholarNote">8. Sinister Wisdom, Vol. I, f2, Fall 1976.</note></quote>
			The whole question of what it means, or might mean, to work as a lesbian might have
				occupied an entire essay in this book. Of past women whose thought and work have
				remained visible in history, an enormous number have been lesbians, yet because of
				the silence and <pb n="58"/> denial that has enveloped lesbianism, we learn little
				from women’s biographies about the relation of thein work to their relationships
				with women or to the social taboos they lived among. One writer in this book mourns
				that "there was only one <persName key="Alice B. Toklas" ref="http://www.wikidata.org/entity/Q179122">Alice B. Toklas</persName>. But in fact women’s support to women has
				been there all along, lifetime or long-term comradeships. For many women, struggling
				for economic survival in the common world of men, these relationships have had to be
				dissimulated, at what cost to the work (let alone the relationships) we cannot begin
				to know. Every lesbian has been forced to walk past the distorting mirrors of
				homophobia before she could get down to the real problems of her work. Every lesbian
				artist knows that when she attempts to embody lesbian sexuality in her work she runs
				the risk of having it perceived pornographically, if it is not simply denied
				visibility. When a lesbian feels she may have to choose between writing or painting
				her truths and keeping her child, she is flung back on the most oppressive ground of
				maternal guilt in conflict with creative work. The question of economic survival, of
				keeping one’s job, is terribly real, but the more terrible questions lie deeper
				where a woman is forced, or permits herself, to lead a censored life.
			<fw>3</fw>
			 In thinking about the issues of women and work raised in this book, I turned to
				Hannah Arendt's The Human Condition to see how a major political philosopher of our
				time, a woman, greatly respected in the intellectual establishment, had spoken to
				the theme. I found her essay illuminating, not so much for what it says, but for
				what it is. The issue of women as the labor ers in reproduction, of women as workers
				in production, of the relationship of women’s unpaid labor in the home to the
				separation between “private” and public spheres, of the woman’s body as
				commodity—these questions were not raised for the first time in the 1960's and
				1970’s; they had already been documented in the 1950’s when The Human Condition was
				being written. Arendt barely alludes, usually in a footnote, to <persName key="Marx and Engels" ref="http://www.wikidata.org/entity/Q93700265">Marx and Engels</persName>’
				engagement with these questions; and she writes as if the work of <persName key="Olive Schreiner" ref="http://www.wikidata.org/entity/Q151180">Olive Schreiner</persName>,
				<persName key="Charlotte Perkins Gilman" ref="http://www.wikidata.org/entity/Q287752">Charlotte Perkins Gilman</persName>, <persName key="Goldman, Emma" ref="http://viaf.org/viaf/4122160486148905180002/">Emma Goldman</persName>, <persName key="Jane Addams" ref="http://www.wikidata.org/entity/Q180989">Jane Addams</persName>, to name only a few writers, had
				never existed. The withholding of women from participation in the vita activa, the
				"common world," and the connection of this with reproductivity, is something from
				which she does not so much turn her eyes as stare straight through unseeing. This
				"great work" is thus a kind of failure for which masculine ideology has no name,
				precisely because in terms of that ideology it is successful, at the expense of
				truths the ideology considers irrelevant. To read such a book, by a woman of large
				spirit and great erudition, can be painful, because it embodies the tragedy of the
				female mind nourished on male ideologies. In fact, the loss is ours, because
				Arendt’s desire to grasp deep moral issues is the kind of concern we need to build a
				common world which will amount to more than "life-styles." The power of male
				ideology to possess such a female mind, to disconnect it as it were from the female
				body which encloses it and which it encloses, is nowhere more striking than in
				Arendt’s lofty and crippled book.
			Women’s minds cannot grow to full stature, or touch the real springs of our power to
				alter reality, on a diet of masculine ideology. This is not the same thing as saying
				that we can use nothing of these ideologies, or their methods; or that we need not
				understand them. But the common world of men cannot give us what we need, and parts
				of it are poisoning us. <persName key="Miriam Schapiro" ref="http://www.wikidata.org/entity/Q542496">Miriam Schapiro</persName>, in this book, describes the process through
				which she begins to work: filling sheets of paper with smeared paint, images created
				"freely, mindlessly, going back to that place in childhood where she simply painted
				and was happy. To her husband, this appeared as “de-professionalizing" herself. Yet
				the very concept of “professionalism," tainted as it is with the separation between
				personal life and work, with a win-or-lose mentalilty and the gauging of success by
				public honors and market prices, needs a thorough revaluation by women. Forty years
				back Virginia Woolf was asking:

<quote>What is this “civilization" in which we find ourselves? What are these ceremonies
				and why should we make money out of them? Where in short is it leading, the
				procession of the sons of educated men?<note type="scholarNote">9. Virginia Woolf, Three Guineas
					(1938). Harbinger Book, New York, 1966, p. 63.</note></quote>
			Her answer was that it is leading to war, to elitism, to exploitation and the greed
				for power; in our own time we can also add that it has clearly been leading to the
				ravagement of the non-human living world. Instead of the concept of
				“professionalism, we need, perhaps, a vision of work akin to that described by
				<persName key="Simone Weil" ref="http://www.wikidata.org/entity/Q157309">Simone Weil</persName> in her “Theoretical Picture of a Free Society”: 
			<quote> A clear view of what is possible and what impossible, what is easy and what
				difficult, of the labors that separate the project from its accomplishment—this
				alone does away with insatiable desires and vain fears; from this and not from
				anything else proceed moderation and courage, virtues without which life is nothing
				but a disgraceful frenzy. Besides, the source of any kind of virtue lies in the
				shock produced by the human intelligence being brought up against a matter devoid of
				lenience and of falsity.<note type="scholarNote">10. Simone Weil, Oppression and Liberty. Translated by
					Arthur Wills and John Petrie. University of Massachusetts Press, Amherst, Mass.,
					1973, p. 87.</note>
			</quote>
			 If we conceive of feminism as more than a frivolous label, if we conceive of it as
				an ethics, a methodology, a more complex way of thinking about, thus more
				responsibly acting upon, the conditions of human life, we need a self-knowledge
				which can only develop through a steady, passionate attention to all female
				experience. I cannot imagine a feminist evolution leading to radical change in the
				private/political realm of gender, that is not rooted in the conviction that all
				women’s lives are important, that the lives of men cannot be understood by burying
				the lives of women; and that to make visible the full meaning of women’s experience,
				to re-interpret knowledge in terms of that experience, is now the most important
				task of thinking.
			If this is so, we cannot work alone. We had better face the fact that our hope of
				thinking at all, against the force of a maimed and maiming world-view, depends on
				seeking and giving our allegiance to a community of women co-workers. And, beyond
				the exchange and criticism of work, we have to ask ourselves how we can make the
				conditions for work more possible, not just for ourselves but for each other. This
				is not a question of generosity. It is not generosity that makes women in community
				support and nourish each other. It is rather what Whitman called the “hunger for
				equals"—the <pb n="59"/> desire for a context in which our own strivings will be
				amplified, quickened, lucidified, through those of our peers.
			We also, of course, need community with our past. Women’s art and thought and action
				will continue to be seen as deviant, its true meaning distorted or buried, as long
				as women’s work can be dismissed as exceptional, an interesting footnote to the
				major texts. Or, it will be encouraged for its timidities and punished for its
				daring. This is obvious to women who have tried to work along seriously feminist
				lines in the established professions. But even before the work exists, long before
				praise or attack, the very form it will assume, the courage on which it can draw,
				the sense of potential direction it may take, require—given the politics of our
				lives and of creation itself—more than the gifts of the individual woman, or her
				immediate contemporaries. We need access to the female past.
			The problem, finally, is not that of who does housework and child-care, whether or
				not one can find a life-companion who will share in the sustenance and repair of
				daily life—crucial as these may be in the short run. It is a question of the
				community we are reaching for in our work, and on which we can draw; who we envision
				as our hearers, our co-creators, our challengers; who will urge us to take our work
				further, more seriously, than we had dared; on whose work we can build. Women have
				done these things for each other, sought each other in community, even if only in
				enclaves, often through correspondence, for centuries. Denied space in the
				universities, the scientific laboratories, the professions, we have devised our
				networks. We must not be tempted to trade the possibility of enlarging and
				strengthening those networks, and of extending them to more and more women, for the
				illusion of power and success as exceptional" or “privileged" women in the
				professions.
		</body>

<back>
			 Adrienne Rich’s most recent books are <title key="Rich, Adrienne, 1929-2012. | Poems. Selections" ref="http://viaf.org/viaf/175870873/">Poems Selected and New: 1950-1974</title> and <title>Of Woman Born: Motherhood as Experience and Institution</title>, both published by W.W. Norton, and
				Twenty-One Love Poems, published by <orgName>Effie’s Press</orgName>, <placeName key="Emeryville, California" ref="http://dbpedia.org/resource/Emeryville,_California">Emeryville California</placeName>. 
		</back>

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