By Jim Sizemore
The “Hip Shots” series of photographs feature images that were grabbed “on the fly” with little regard for framing or focus. The object of the exercise is to create dynamic images, not perfect ones.
This poetic Valentine’s Day card was postmarked Perry Ill., 4 p.m., Feb. 13, 1911. The man who mailed it could expect that his beloved, “Birdie,” would have it in her hand the very next day—Feb. 14, Valentine’s Day. In those days, first-class mail was delivered morning and afternoon and postcards required only a one-cent postage stamp. Note also that in this case the card was mailed and delivered sans street name or number. Small town—everyone knows everyone else—therefore, no street address required. What ever happened to that wonderful postal system? Well, for one thing, Time happened.
We found ourselves at a crossroads: which route should we take from Humboldt down to Sausalito, the next stop in our California adventure? 101 would be faster, more direct and purposeful, but we had just come from communing with the Giant Redwoods, which left us—so to speak—peaced-out. And it was Thoreau who said, “The swiftest traveler is he who goes afoot.” We weren’t exactly “afoot,” but we were open to exploring, taking the slower route, Thoreau’s spirit of exploration and Robert Frost’s “road less traveled” were guiding our way: “Two roads diverged in a yellow wood/And I took the one less traveled by/And that has made all the difference.”
We chose Route 1, a winding two laned road that would take us along the Pacific Coast. It was about an inch and a half on the map, not much out of the way. The few towns mentioned sounded alluring: Shelter Cove, Westport, Mendocino. We looked forward to breathtaking views of the Pacific coast, opportunities to explore virgin territory. Feeling adventurous, and maybe a bit overconfident, we headed away from the highway and drove south to the sea.
As we descended into this northern coastal forest, we discovered that we were farther from the ocean than expected. We would have to wait to glimpse the Pacific. When I put the nearest town into our GPS, we had another surprise: no cell service. What if there were an emergency? As we drove on, we noted sparsely placed call boxes located in small pull-off areas. Suppose we needed help and weren’t near these links to civilization?
Engulfed by the forest, we saw the last of the afternoon light filtering hazily through the towering trees. Then we noticed that the road had no shoulder. We hadn’t seen another car —or a place of business —since we began our descent. We soldiered not so merrily along, no longer feeling to be intrepid explorers out for an adventure.
As the sun began to sink behind the redwoods, we also realized that there were no streetlights on Route 1. Once the sun slipped below the horizon, we would be driving in pitch dark on a two-lane road with no shoulders, no cell service—only the occasional call box. It was then that our fuel gauge light began to flash on and off. We’re out of gas?
My husband put the car in neutral and let it coast on the downhill slope. Our little adventure had become a scary trip into the unknown. In the 51 years that we have known each other, we have never run out of fuel. “We ‘re not empty yet,” my husband said, as we coasted into the next pull-off. He pushed a few buttons on the callbox and the Highway Patrol answered. Hooray! Wait, what? “You won’t come until we are completely out of gas? What if we hit empty and we’re not near a callbox? How long will it take to reach us?”
As I think about this, we may have overreacted. What was the worst that might have happened? Anyway we could have flagged a passing motorist after perhaps an hour or two, then waited for the Highway Patrol to show up—or just spent the night in the pull-off. But these possibilities only occur to me in retrospect. Back in the forest, things looked bleak. However, right before we began scratching our last-will-and-testament into the paint on the car door, and drafting a final farewell note to our children, two “angels” appeared in a late model Ford: Claudia and her daughter, Christine. “Can we help you?” Why is it that when someone is kind to me, I start crying? I had been dry-eyed, but when these two Samaritans stopped to help us, I broke down in sobs. They didn’t have extra gas, but they promised to follow us to Westport, the first town on the map, just twenty miles away.
Their presence calmed us enough to continue, still mostly in neutral, still panicking on every upgrade, checking every few seconds for Claudia and Christine in our rear-view mirror—but we finally made it out of the forest and were treated to the magnificent view of the North Pacific Coast. I would like to say that the view made it worthwhile, but it didn’t. I still get palpitations thinking about what could have happened on that treacherous stretch of highway—bandits , Freddy Kruger, Michael Myers—they all haunt by dreams.
When we coasted into Westport, our sense of relief began to wane: a few scattered houses and no downtown. We may have been literally out of the woods but not figuratively. We pulled up alongside a lone citizen walking along the road and asked if there were a gas station in town. “No gas station,” he said, “but there’s a pump outside the general store,” and he pointed across the street and down the road. “There’s not another pump for 40 miles. That’s why they call it the ‘The Lost Coast.’”
Gas was $4.99 a gallon, but who cares? Hearing the gurgle of fuel through the hose was pure music, worth every penny. We waved goodbye to Claudia and Christine, blowing kisses of gratitude, and headed toward Mendocino with a full tank, relieved and now confident we would survive.
And we can still say that we have never run out of gas. We also learned that an inch and a half is not always an inch and a half—at least not on a map—and that there are helpers out there when we need them.
I must return to Robert Frost here – a different poem, but an insight into our experience: “The woods are lovely, dark and deep/But I have promises to keep/And miles to go before I sleep/And miles to go before I sleep.”
Barbara Kaplan Bass was a member of the English Department at Towson University for 43 years, teaching writing and American literature before retiring last June. She is now enjoying the luxury of spending time reading and writing and traveling. She is currently working on a book of essays—one for each year of her life—for her three granddaughters.
In the late 1960s and early 1970s, an activist women’s movement arose in the U.S., then internationally; it would later be labeled “the Second Wave,” and our 19th century movement—ending in 1920 with the suffrage amendment—would be called “the First Wave.” Reflecting the spirit of the ‘60s, the movement called itself not a “wave” but a liberation movement, the Women’s Liberation Movement: liberation fighters for women’s rights. I was one of them.
In fall of 1969, when I moved to Baltimore and started teaching Philosophy at then “Towson State College” (now Towson University), I jumped right into the movement, joining an energetic collective of women who’d started the magazine Women: A Journal of Liberation. We worked from a modest second story office on Greenmount Avenue. I was active in Baltimore Women’s Liberation (BWL) as well (office: same building—3028 Greenmount Ave., Waverly, also home to the People’s Free Medical Clinic). BWL formed coalitions (e.g., with Welfare Rights); engaged in projects (e.g., Red Wagon Day Care Center; Women’s Growth Center); published a newsletter (Cold Day in August); and created the Speaker’s Bureau, for the numerous requests we received, e.g., from the Kiwanis Club, high schools, community groups.
So much was accomplished during the ‘70s: women’s studies programs were created; rape crisis centers and women’s law centers were founded; critical issues were fought in the courts—reproductive rights and pay equity, to name just two. One of the most famous, the Supreme Court ruling on Roe v. Wade (1973), paved the way for full control by women of their bodies. Sadly, its power was immediately weakened by the Hyde Amendment outlawing the use of federal funds for abortions, meaning poor women were denied that right.
Then came the ‘80s backlash—caused by the Religious Right; Falwell’s Moral Majority and Schlafly’s Eagle Forum were central. New books praised the traditional secondary role of women, some suggesting they use sexual traps to achieve their goals. During this, the Reagan era, many Americans came to share his conservative views. The women’s movement eventually went underground; there was no longer a strong activist presence, though there were important court cases, successful litigation, ongoing projects—even federal legislation: the 1994 Violence Against Women Act, the product of years of activism during the 80s and early 90s. In ‘80s Academia, feminist theory tackled motherhood and incorporated gender difference into its claims of gender equality.[i]
The 1990s saw a re-surgence of feminism develop into what is now called the Third Wave. Twenty years after the women’s liberation movement, and when some said we were post-feminist, our daughters created their own space, issues, and methods. Mothers and daughters don’t always agree, and these daughters disliked the Second Wave’s overriding analysis of oppression; they called it (wrongly, I think) “victim feminism.” They also faulted it (rightly) for its lack of attention to race and class. “Intersectionality” became one of the touchstones of this wave: seeing interlocking connections between race, gender, sexuality, class, religion, abled/disabled, and more. Just before the great Women’s March of January 21, 2017, a Huffington Post article described the Third Wave: “The new feminist icons must include women of all ages, socioeconomic backgrounds, races, religions, sexual orientations, and ethnicities . . . (because) the remedy for the age-old criticism of feminism is so simple—the third wave . . . must be this: when all women (not just the ones that happen to be just like we are) are more equal, we are all more free.”[ii]
Inspired by the success of the gay rights movement, a critical area of this wave has become sexual preference, eventually to be labeled “sexual diversity.” No longer a question of accepting lesbians into the movement (Betty Friedan famously refused to do that in NOW’s early days), today we celebrate sexual diversity—bisexuality, homosexuality, heterosexuality, transgendering—even asexuality, as “LGBTQIA” replaces “LGBT”: lesbian, gay, bisexual, transgender, queer, intersex, and asexual.
Raised in the rigid ‘50s and early ‘60s when “the madonna and the whore” (Doris Day/Marilyn Monroe) were girls’ only options, Second Wave women objected to the sexual objectification of women as embodied in fashion, makeup, and film, as well as in the behavior of males. But now its daughters decide which fashion, makeup, body decoration (including tattoos and piercings) they’ll use, leading to a “Girlie Culture” of uniqueness in decoration, hair, clothing. And as young women have changed, so have young men; many (not all) are no longer stuck in the “women are sex objects” mind-set of the Mad Men era. They’re more willing to move beyond macho masculinity, allowing themselves to develop as sensitive human beings. Unfortunately, online dating culture is undoing some of this progress.
The Third Wave also influences popular culture, as some performers (indie and mainstream) work out their own brand of feminism, e.g., Le Tigre, Ani DiFranco, Madonna, Lady Gaga, Beyoncé, Regina Spektor. The feminist blogosphere is phenomenal as well. (I was introduced to much of this developing my last course before retiring: “American Women and Popular Culture.”)
If you’re looking for a good introduction to the Third Wave, read Manifesta: Young Women, Feminism and the Future (2000), the “bible” of the Third Wave, now almost two decades old. Authors Baumgardner and Richards, both born in 1970, fairly credit the Second Wave for its accomplishments but also express the Third Wave’s disappointments in it.
SO: While there have been conservative setbacks in the U.S, there is also a body of feminist accomplishments and legislation that will continue to grow—out of the First and Second Waves, and through the Third Wave, Fourth Wave, and beyond, into what we hope will be a happier and healthier future for all.
Jo-Ann Pilardi is retired from Towson University where she taught Philosophy and Women’s Studies for 38 years. A working-class Italian from Pittsburgh, she moved to Baltimore in 1969 and was active in women’s movement groups through the 1970s. Currently, she teaches for Johns Hopkins and TU’s Osher Institutes, reads and writes, gardens, travels, and studies jazz piano.
“May you live in interesting times” is an English expression purported to be a translation of a traditional Chinese curse. While seemingly a blessing, the expression is always used ironically, with the clear implication that ‘uninteresting times’, of peace and tranquillity, are more life-enhancing than interesting ones, which from historical perspective usually include disorder and conflict.
Despite being so common in English as to be known as “the Chinese curse”, the saying is apocryphal, and no actual Chinese source has ever been produced. The most likely connection to Chinese culture may be deduced from analysis of the late-19th century speeches of Joseph Chamberlain, probably erroneously transmitted and revised through his son Austen Chamberlain.