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In addition to explaining these interfamilial relationships, the journal spotlights the ways women have explored, challenged, and transgressed the norms of how we live and with whom.
Still, the staff acknowledges that the majority of its members operate within a nuclear family and that there exist real anxieties about transgressing this structure. Communal living, one alternative to the nuclear family, provides opportunities for productivity, inclusivity, and liberation, the editorial explains.
It features four individuals — two children, a mother, and father — trapped inside of the outline of a house. Each of the four bodies contort to fit into their small and isolated section of the home. The two children, together in one box in the upper right, occupy the least amount of square footage of the house.
His head and arms reach up towards his children.
The mother inhabits the rest of the house, over half of the total space. Her curvy body crouches to fit into the box that is too small to contain her. Despite the structure seemingly ready to burst at the seams, the outside world operates normally, blind by choice to the loneliness and misery within the restrictive household.
A de editor for the magazine, artist Sarah Shepard contributed many pieces in the later volumes of Quest. Her cover here depicts different compositions of families inside closed boxes and shapes. However, unlike the tension and pain so evident in the How We Live and With Whom cover, we see family members content in the home.
The piece depicts single parents, same sex parents, extended families, and even a single individual home. Notably, one box includes a thin diagonal line across its area. Four individuals are on each side of the line. Presumably, this box represents a communal living situation. Her article discusses the internal inconsistencies w ithin the nuclear family. Ferguson proposes a new way to define family.
Ferguson concludes with a final plea for Quest readers to consider this alternative family structure. In acknowledging this unfortunate truth, these women make clear that women who do not fit nicely into the structure of the nuclear family face even greater oppression than women who do.
Those who cannot or choose not to have children have a greater power discrepancy between themselves and men. The hierarchy among female power, especially that within the family, can be mended, as these female writers suggest, with co-nurturing. This idea parallels with several other ways of mending the nuclear family discussed in feminist periodicals.
Rossoff recounts her actions as a. Lesbianism and female pleasure alike were considered shameful. She uses the word to indicate physical positioning — the couple lies in bed together — and to denote psychological play — the husband and wife tell lies; the couple presents an outward appearance of love while their relationship is riddled with deceit. As we have seen through discussions of relationships and sexuality, many aspects of Second Wave Feminism tie back into home life; selfhood is no exception.
Thus, she argues that excluding black and lower-class women from the feminist movement is a byproduct of their exclusion from the family identity. As she characterizes different types of families — working class, working poor, lower class — and their struggles related to the movement, Kollias proves that the family and feminist movement are inherently intertwined. Martha Courtot was a lesbian, activist, mother, grandmother, and prolific poet. Her piece in Quest delves into some of these identities as she places herself in the context of her family. In contrast to the comforting sentimental tales of her other relatives, she speaks of her mother differently.
Courtot received both happiness and fear, love and pain from her mother. Courtot is afraid of the mother that lies within her and within all women. This bond between mother and daughter is one frequently mulled over in feminist writings. Generational progress could be seen within these interfamilial relationships. The prospect of motherhood was an expectation for women.
Many during the feminist movement sought to transform discussion of the possibility into just that: a discussion, rather than a given. Motherhood is no longer the end goal for women, the only means by which they can attain attain social acceptance and economic success.
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