By Jeff Conant

After months of silence on the presidential campaign—preceded by years of denial by big industry—climate change was forced back into the national political conversation last October by Hurricane Sandy, which swept across the northeastern U.S. A New York Times opinion piece entitled, “Is This the End?” ran with a photo of the Statue of Liberty underwater;[1] and a front page story in the San Francisco Chronicle noted that “water levels in San Francisco Bay could rise 16 inches or more by 2050, inundating shoreline habitat and infrastructure.”[2]

Meanwhile, 14,000 public-housing tenants in New York were left for weeks without electricity or running water in the wake of Sandy.
After President Obama’s reelection, California Senator Barbara Boxer predicted that several of her colleagues would be quick to introduce climate legislation in the new Congress—a move that had been considered political suicide since the Waxman-Markey bill was killed by a Republican Senate in 2009.[3]

But will legislation considered politically realistic be enough to address the scale and urgency of the climate crisis? And will it address the equity crisis? Imara Jones wrote in Colorlines, “Sandy smashed into the world’s wealthiest city but hit its poorest neighborhoods the hardest.”[4]

Interview with Dorothy Kidd
By B. Jesse Clarke

Dorothy Kidd's work appears regularly in the academic, popular left, and social movement press. A professor at the department of Media Studies at the University of San Francisco, she has been organizing at the interface of the community and university for 13 years. A media and feminist activist since the early 1970s, she has been producing media, studying the role of the dominant corporate media, and circulating accounts about radical alternative media since that time. She was interviewed in the studios of Radio RP&E.

B. Jesse Clarke: Women’s rights to equal pay, health care, and even contraception were under attack in the 2012 election campaigns. What isn’t much discussed is where and when these rights were won.  What were feminist activists struggling for in the ‘60s and ‘70s? What were the issues, and how were they pushing to bring equal rights to women?
Dorothy Kidd: The first thing to say is that there wasn’t a uniform feminist movement. The feminist movement that my students read about is the movement of professional and business women to get seats at the table with the ruling class and large corporations. To some degree they’ve succeeded, so we see more women in boardrooms, more women in politics. (Not as much here as in Europe, Canada, or Australia, but progress has been made.) That was not the aim of the women’s groups I was involved in in the ‘60s and ‘70s.

Tina Shauf is a community organizer and youth worker. She was born in the Philippines and raised in Los Angeles county. She is currently the Chair of Babae (meaning “woman” in Tagalog), a grassroots volunteer-based organization of Filipina women in San Francisco dedicated to supporting and empowering Pinays through critical education, leadership development, and community building. Shauf is also an active member and representative of the General Assembly Binding Women for Reforms, Integrity, Education, Leadership and Action (GABRIELA-USA), a grassroots-based alliance of more than 200 organizations, institutions, and programs of women all over the Philippines seeking to wage a struggle for the liberation of all oppressed Filipino women and Filipino people in general. GABRIELA-USA is the first overseas chapter of the Philippine-based organization, extending the Filipino women’s mass movement to the United States.

Christine Joy Ferrer: What issues are Babae and GABRIELA-USA currently prioritizing? And how do they impact low-income and communities of color where you live—especially Filipina women?
Tina Shauf: We’re taking on issues in the Filipino community, for women particularly, through the Voices of Women versus Violence Against Women (iVOW) campaign. Under the GABRIELA framework, Violence Against Women is defined as seven different things, including economic exploitation, political repression, sexual abuse, and domestic violence. So it’s multifaceted.

Also, Babae is co-sponsoring the Care Project at the Filipino Community Center in San Francisco where a group of caregivers comes together to understand better the conditions under which caregivers work. All of them are immigrants; they’ve left the Philippines because they had to support their families.

Four thousand people a day leave the Philippines— 70 percent are women. A lot of the jobs they take on are domestic work, caregiving. In a room full of Filipinos, if you ask, “How many of you know a caregiver or are related to a caregiver?” most would probably raise their hand. So we see a need to take this on.

By Joan Entmacher and Katherine Gallagher Robbins

The American Recovery and Reinvestment Act (ARRA) of 2009 was central to preserving public sector jobs, most of which are held by women. Not only did it provide funds for state and local education and Medicaid—which kept teachers and health care workers on the job—it bolstered state budgets so other services could avoid deep cuts. ARRA also provided additional funding to states for child care, child support enforcement, and administration to handle the upsurge in Food Stamp and Unemployment Insurance claims. So, when ARRA funding started drying up in mid-2010, public sector jobs started to disappear, slowing down the recovery, especially for women.

By Shanelle Matthews

Among the myriad reasons why women use birth control, one of the most obvious is—we work. A recent study[1] finds that women believe improved career outcomes are a direct result of access to contraceptives. Women make up almost half the workforce,[2] so our contributions are integral to the economy.

In 1960, when Enovid, the first birth control pill, received FDA approval, U.S. women began weighing their options. Without unintended pregnancies, they could pursue higher education and improve their value in the job market—and they did just that. The pill revolutionized women’s ability to have successful careers outside the home. 

Opponents of contraception—fundamentalist Christians, the Catholic Church hierarchy, and politicians like Rick Santorum—cite the sanctity of life as their justification. But it’s evident that they want to see women confined to antiquated gender roles and out of the workplace. The Christian fundamentalist “Quiverfull” movement is explicit on this point.[3] Mary Pride’s The Way Home: Beyond Feminism, Back to Reality quotes the Bible to maintain that women’s role is as “mothers, as bearers of children, and workers in the home under the authority of a husband.”[4]