WCW's Women Change Worlds Blog

Content warning: This blog post talks about human trafficking and commercial sexual exploitation of a child.

Kate Price (right) and her mother (left) in 1985.

I despise the question “Why didn’t they just leave?” As an anti-human trafficking advocate, I know that question, when asked of victims of human trafficking or gender-based violence, often reveals more about the inquisitor’s lack of understanding than a victim’s reasoning. In my experience, anyone who can ask that question has the privilege of never having been entangled within the dynamics of interpersonal violence. I am grateful for research that explains the complicated factors faced by people making the stay-leave decision: fear of being killed; economic dependence; self-blame; charming perpetrators promising it will never happen again; shame; lack of affordable, stable housing; and on and on and on.

But this time I am the person asking the question. I recently learned my late mother knew my father was commercially sexually exploiting me as a child. When I was 5, my mother caught my father selling me for sex via CB radio in our backyard garage. My mother and I did leave, but returned after a week. My sense is my mother thought he had stopped, but he just got more secretive. Instead of holding parties in our garage, he began taking me to a nearby rest area along the major highway that ran past our house to meet his trucker clientele. The trafficking continued for seven more years, until my father left when I was 12 to marry his mistress.

My blood runs cold as I write that last sentence. Turning my blood to ice is my body’s way of confirming excruciating details of the violence I endured. I am still wrapping my head around the fact my mother knew and we stayed. We stayed. I only learned these details about a month ago while investigating my history in my hometown. My mother swore a family friend to secrecy just before she died.

I rationalize my mother’s actions as terror that I would be put into foster care if anyone had discovered the truth. While that fear may have been part of her calculus, I wish I could ask my mother how and why she made the decisions she did: Did my father threaten to kill us if we left again or if you told anyone? He was a sadist: he found great pleasure in harming and humiliating us. My survival always felt tied to his presence, mood, and blood alcohol level. I learned from an early age how to please him to stay alive. My first sentence was “Where’s Daddy?” Her resolve to keep me breathing feels like the one answer I could square. But I can’t ask her since she died from cancer 29 years ago.

Why didn’t you tell me you knew even when your cancer became terminal? This is another question I wish I could ask. My sense is my mother hoped I would leave our small Appalachian hometown and never look back after I graduated from college six months after she died. Her dying wish was for me to go to graduate school in Boston. She did not want my life to look like hers. She even waited to tell me her final bone marrow transplant did not work until after I had left for my senior year. Had she told me sooner, she would have had to risk me staying.

I believe banishment was her answer because as a girl, she dreamed of escaping her violent family by going to business school in Hawaii. But her abusive father told her she could learn everything at her textile factory job that she could learn in college. So, my mother fled her family home by marrying immediately after high school. My father turned out to be even more dangerous.

What my mother could not have understood, though, was that no “better place” exists. Sure, the 300 miles between my hometown and Boston, as well as New England’s cultural norms supporting women’s educational and financial independence, allowed me to build the life she always dreamed for me. But the education she demanded I earn taught me interpersonal violence and systemic barriers to safety are ubiquitous.

While I will never know my mother’s answers to these questions, I do know her keeping me alive gave me a future, if not a childhood. For that reason, I am determined to use my skills as a research scientist to disrupt the cycles of child abuse, gender-based violence, and exploitation that know no borders. I now do human trafficking trainings and advocacy work in my hometown because the systems that enabled my trafficking as a child still exist. As a mother myself now, I am grateful I can be the woman I needed as a girl.

Kate Price, Ph.D., is a visiting scholar at the Wellesley Centers for Women, where she is completing a writing project on the commercial sexual exploitation of children in Appalachia.

Almost 18 years ago, the Wellesley Centers for Women hosted the 2004 International Research & Action Conference: Innovations in Understanding Violence against Women. The three-day event included talks by internationally renowned researchers, practitioners, and advocates on issues of violence against women. The program was designed to maximize networking and the formation of collaborations across and within countries.

Lyubov Maksymovych at the 2004 International Research & Action Conference: Innovations in Understanding Violence against Women hosted by WCW.The conference brought together more than 130 delegates from over 30 countries, including a woman from Ukraine named Lyubov Maksymovych who had co-founded a nonprofit organization called Women’s Perspectives in Lviv. Lyubov presented on the important work her organization was doing to fight human trafficking in Ukraine. Before she left Wellesley, she gave us a book about her beloved home country.

As Ukraine came under attack from Russia this past week, and we saw the heartbreaking images and videos of war, we worried about our colleague, Lyubov. We sent her an email to check in, which she responded to promptly, much to our relief. Perhaps we should not have been surprised that her email was not focused on her personal safety, but rather on the continued work of Women’s Perspectives, which is providing humanitarian support to refugee women and children, conducting a rapid assessment of women's gender needs in the military, and supporting local initiatives. They are also a signatory to the Kyiv Declaration, an appeal to the international community by more than 100 Ukrainian civil society organizations.

At WCW, our mission is to shape a better world for women and girls, families and communities, in all their diversity around the world. One of the key ways we carry out that mission is through international collaborations to end violence against women and girls and through our support of the work of researchers and activists like Lyubov. When we make those connections, we are able to share information and ideas, in this case on innovative concepts and research methodologies from around the world that help prevent and ameliorate violence against women. Just as importantly, these international connections give us the opportunity to learn from others across borders and languages and cultures, and find that we often have more in common than not.

Our hearts are with those in Ukraine and in other conflict zones around the world. Our focus remains on working toward the vision we all share: a world of justice, peace, and wellbeing.

To donate to Women’s Perspectives, visit their website and click on Support > Donate.

Linda M. Williams, Ph.D., is director of the Justice and Gender-Based Violence Research Initiative at the Wellesley Centers for Women and was one of the organizers of the 2004 conference. Layli Maparyan, Ph.D., is the Katherine Stone Kaufmann ’67 Executive Director of the Wellesley Centers for Women.

Close to half a century has passed since I lived in Bogota, Colombia. In the early 1970s my husband, Jerry, and I had conducted research for our dissertations in there. Jerry’s work explored training pharmacists to provide birth control pills to women in countries where medical prescriptions were not required. My data collection focused on eight-, ten-, and 12-year-old students from different social strata. I was particularly interested in gender differences in their views of citizenship.

After completing our doctoral requirements back in Ann Arbor at the University of Michigan, our plan had been to live wherever I found a job. I wanted to work on issues related to women’s equality. But it was 1972. It was frowned upon for mothers with young children to work outside the home. I found nothing. My faculty advisors were of no help and uniform in their responses: “Susan, you have a child. Once you and Jerry are settled somewhere you can find a part-time position.”

Jerry was offered his dream job working on family planning with the Population Council in their Bogota office. We returned to Colombia with two-year-old Amy.

Again I searched for work without success. Inspired by Robin Morgan’s 1970 classic, Sisterhood is Powerful, I started a consciousness-raising group. Eventually I accepted a two-year postdoctoral fellowship from John’s Hopkins School of Public Health for work in Cali, Colombia. The project focused on developing sex education materials for junior high-aged students. Discussions in the consciousness-raising group on sexuality and women’s roles had reinforced my sense that women needed to be in charge of our own bodies if we were ever to achieve equality. And sex education was key. All students deserved clear information about the physical and emotional aspects of puberty, sexual relationships, and family life.

But as much as I believed in my work and as much as I loved Colombia—the food, the people, the mountains, majestic and ever changing as clouds and sun played hide and seek—I realized Amy’s physical and developmental challenges required medical care and educational programs unavailable in Colombia. Amy and I left. I was unsure if I would ever return.

This past January I returned for the first time since leaving for the U.S. in 1974 with my daughter, Amy, but without her father. That 1974 journey eventually led me to Wellesley and the Center for Research on Women* a decade later.

Boarding the flight for Colombia in Boston last month, armed with the positive data that 94 percent of girls now complete lower secondary school, and 43 percent of women are in the paid labor force, I wasn’t sure what to expect. Perhaps I’d feel like a modern day Rip Van Winkle—and in many ways I did. Some changes disappointed me—the pollution and urban sprawl in Bogota, the modernization of smaller cities that robbed them of some of their original charm—but others, particularly those related to girls and women, were encouraging.

The small group I traveled with met the first morning for a tour of Bogota. The day started on a happy note for me. One of the bits of information our guide mentioned as we passed a large public school was that schools were now required to teach sex education to students starting in the early grades. Recalling the opposition our sex education project had encountered years before, I asked if the requirement was enforced or merely a regulation on the books. He smiled. “Well, Senora, I can’t speak for the entire country, but certainly in the big cities and towns it is a regular part of the educational program. The law was passed in 1994.”

Everywhere I turned there were new highways, parks, and museums. Among all the positive changes, the most impressive for me was Medellin, Colombia’s second largest city and the hub of the drug trade in the 1980s and early 1990s. Time magazine had labeled Medellin the most dangerous city in the world in 1988. Fifteen years later, in 2013, The Wall Street Journal dubbed it the world’s most innovative city.

A spectacular cable car/tram system completed in 2010 transports people from the very top of the mountains to the city center. Purposely built to travel through some of the poorer barrios, the system has transformed them from unsavory and dangerous to typical lower middle class neighborhoods. Riders who cannot afford a ticket are asked to bring plastic bags and bottles to recycle in lieu of the fare.

Our group hopped off the tram in the Santo Domingo barrio on our way down the mountain. As we stood at a small plaza taking photos of the city, five girls in their school uniforms walked up, giggling and staring. Our guide talked with them briefly. They wanted to know where we were from. When I replied in Spanish they giggled even harder. The guide asked about their school, their ages, and what they thought they might do when they finished their studies. Their answers were immediate and self-assured: “I’m going to be a doctor!” “Yes, she is, but I’m going to be a surgeon.”

“Are you all interested in medicine,” we asked. “No, I’m going to study psychology,” another replied.

The next girl laughed. “Well, I’m going to be a model!” And pointing to the last girl, she added, “She is still thinking, there are lots of things to do, you know!”

After more small talk and much laughter, they left to walk home, but not before pointing out their public school—a large, new-looking building with a playground crowded with soccer games and cheering onlookers. I was near tears as I thought back to the conditions of many of the schools where I had interviewed students decades ago. Then, most girls, unlike the boys, had been shy and uncertain. These eleven- and 12-year-old girls sparkled with self-assurance. Their exuberance was contagious and inspiring.

I returned home more hopeful about the world than I‘ve felt in many months: Sex education in the schools, young women participating in far greater numbers in education and confident in their opportunities, a greater focus on women in the workforce. Struggles remain—e.g., gender violence continues, the situation of Venezuelans seeking refuge in Colombia poses new challenges—but persistence matters. Progress is often slow, but it does happen.

Susan McGee Bailey, Ph.D., directed the Wellesley Centers for Women from 1985 to 2011. She is currently completing a memoir, Are We There Yet: The Education of a Feminist. The book weaves 50 years of social change and feminist history with the collision of theory and practice she encountered as a single mother determined to shape a career fighting for equal rights while caring for her physically and developmentally challenged daughter.

* Wellesley College founded the Center for Research on Women in 1974 and the Stone Center for Developmental Services and Studies in 1981. The two centers came together in 1995 to form a single organization—the Wellesley Centers for Women.

Thich Nhat Hanh, the Vietnamese Buddhist monk nominated for the Nobel Peace Prize by Martin Luther King, Jr., in 1967, famously characterized the human mind as a storehouse filled with two kinds of seeds: good and bad. Humans have the capacity to be both good and evil, he pointed out, and it’s the seeds we water that ultimately grow. Think about that.  When we look around the world today, we see a lot of evil sprouting up all around, and we wonder where it came from. We scratch our heads, we point fingers, and sometimes, in frustration, we join in the fray. Based on Thich Nhat Hanh’s insight, we should really take a closer look at how we are watering the seeds of the very evils we decry and detest – incivility, hate-based conflict and violence, and even basic intolerance.

Human Rights Day on December 10 gives us the opportunity to think about the ways in which we are dehumanizing each other, and to find our way back to affirming – and, indeed, watering the seeds of – one another’s full humanity. Isn’t that the point of the Universal Declaration of Human Rights, proclaimed 70 years ago? This is a tall challenge right now because we are very much in an “if you’re not with us, you’re against us” moment. This polarized point of view is now an emotional trigger affecting every single policy issue and every single attempt at public discourse. It’s even dividing families and weakening friendships.

The truth is this: Human beings yearn for the water of connection and the sunshine of goodness. Like the seeds of any plant, human being-ness takes root in rich soil and stretches its leaves toward the light. If you doubt this, just look at babies and how they thrive in the presence of love, care, kindness, helpfulness, connection, validation, and education.  When these forms of goodness are absent – or worse when the opposite kinds of conditions prevail – little ones fail to thrive. Often, when watered with the bad things, children are traumatized, and they carry these traumas with them throughout life, where they become far more susceptible to extreme degrees of fear, anger, and hate. We have the power to shape their world, to water their world with goodness. We hold their future in our hands, beneath the water in our watering cans. This understanding – and this responsibility – is enshrined in the U.N. Declaration of the Rights of the Child, which will celebrate its 60^th anniversary next year, in addition to the U.N. Declaration of Human Rights, which is celebrating its 70^th anniversary this year.

If we wonder why people are engaging in conflict, erupting in violence, exhibiting intolerance, and expressing incivility with such ferocious abandon, we need only to think about how we are re-traumatizing each other, over and over and over – interpersonally and systemically, in ways both small and large. As we fray the threads of the social fabric with vitriol and ire on the one hand and exploitation and indifference on the other, we undermine the progress we have made across the decades towards a world in which human rights are universally recognized and upheld. If we truly want to transform the situation, we need to start watering different seeds ASAP.

The Universal Declaration of Human Rights – revered, even if imperfect – provides a roadmap for bringing ourselves back to sanity and full humanity. What are some of its pointers? First, we are urged to recognize the inherent dignity of all people. Second, we should protect human rights with the rule of law. Third, we must stay connected to the truth that everyone wants social progress, better standards of life, and larger freedom. Fourth, we must remember that we need to teach people about these rights so that they will be more widely affirmed and enacted. From these initial suggestions follow 30 specific articles, crafted together by the nations of the world, to create a common footing for justice and human wellbeing. If there’s only one thing you do for Human Rights Day this year, just read it, from beginning to end.

Layli Maparyan, Ph.D., is the Katherine Stone Kaufmann ’67 Executive Director of the Wellesley Centers for Women at Wellesley College. An expert on Womanism, her scholar-activist work interweaves threads from the social sciences and the critical disciplines, incorporating basic and applied platforms around a common theme of integrating identities and communities in peaceable, ecologically sound, and self-actualizing ways.

Substance abuse among women in Massachusetts is increasing dramatically. It is also a worldwide problem. Locally and globally we need to work for a public health model that is responsive to human rights concerns and effective in protecting families and communities.

The United Nations will be holding a General Assembly Special Session (UNGASS) in New York in April, 2016. In preparation, a Global Civil Society Survey was conducted in spring 2015 to identify key areas of concern. Among the five areas to emerge from this process are drugs and health; drugs and crime; and protecting the human rights of women, children and communities in drug-related penal policies. Penal Reform International (PRI), based in the United Kingdom, is spearheading the collection of suggestions on alternatives to incarceration, and Andrea Huber, PRI’s policy director, forwarded me a request for input to this process.

This focus could not be timelier in terms of my work. For the past two years I have conducted research into women, crime, drugs and children in Massachusetts. I have analyzed caseload data of women seeking substance abuse services through the Massachusetts Department of Public Health, focusing primarily on mothers, and identifying those that are justice-involved. In 2013 alone, there were 33,000 admissions of women to treatment. Of these, almost one half had children under 18 years of age. Almost 30 percent of women’s admissions had some form of justice-involvement (mostly probation). However, comparisons between justice-involved and non-justice-involved women revealed few differences on demographic and other characteristics. For example, their ages, maternal status, the number of children they have, their children’s ages, and the percentage living with their children.

Also, I talked with women in residential addiction treatment houses--some of which permitted children to live with their mothers--and asked them about their history of treatment, the pros and cons of having their children with them in recovery, and whether justice-involvement had helped or hindered their recovery efforts. Although some women acknowledged that being arrested and locked up for a brief period of time might indeed have saved their lives, they had not experienced effective treatment while incarcerated; and over time their addictions had worsened. Women on probation face a different type of problem. If they experience a relapse they are caught up in negative, escalating sanctions. They are likely to be incarcerated--not because their original offenses warranted prison sentences--but because they have broken their conditions of probation. On the other hand, women in treatment facilities funded by the Department of Public Health are more likely to be encouraged to think about how and why they lapsed and to learn from those experiences.

These differences of approach between the public health and criminal justice paradigms are crucial because the average number of relapses for people in treatment in Massachusetts is around eleven. Gradually, the realization is growing that the criminal justice response to addictions, especially for women, is unworkable. Another reason to support the public health paradigm rather than justice-involvement is because of the universal lack of trauma-informed, effective treatment in prisons for women.

These findings clearly support the NGOs around the world that recommend treating health and human rights as the corner of international drug policy and call for a public health response through the following statements: “Civil society has clearly expressed the need for a public health response to the problems associated with drug use.” “There is a need for gender-sensitive services for women who use drugs...and to support pregnant women and women... with children.” [We need to] “Add a human rights lens to the drug policy conversation and include a gender lens.”

Erika Kates, Ph.D. is a senior research scientist at the Wellesley Centers for Women at Wellesley College; she leads the Massachusetts Women's Justice Network.

This past November, I had the opportunity to visit Ghana as a member of the international research advisory committee for a study on West African market women that was sponsored by the African Women’s Development Fund, Ford | West Africa, and the Sirleaf Market Women’s Fund (full disclosure: I’m a member of the SMWF board). This sweeping study, in which over 500 women from four Anglophone countries--Ghana, Liberia, Nigeria, and Sierra Leone--were interviewed, was the first ever to examine market women’s contributions to economic and social development in West Africa, particularly from the perspective of the market women themselves. Five researchers--a coordinating lead researcher, Dr. Comfort Lamptey, plus one researcher for each country--collected and analyzed the data, and we were convening in Ghana for a validation workshop to which national government officials, UN operatives, NGO leaders, funders, and market women leaders had been invited to discuss the results and formulate next steps.

Market women--those everyday traders who sell foodstuffs and other necessities in local open markets--are a force to be reckoned with in their respective countries. Yet, their voices, concerns, and ideas have often been ignored because they are considered economically and socially marginal due to their location in the informal sector and the fact that many continue to live at subsistence level. Nevertheless, as our study showed, market women make up approximately 80 percent of the women working in the informal sector in their societies, and, without them, their countries couldn’t function. They are the ones responsible for moving crops and livestock from farm to market and for basic processing of foods most frequently used. Whether rice or corn, yam or cassava, plantains or peppers, pineapples or papayas, sugar cane or palm oil, greens or groundnuts, goat, chicken, or fish--they are the ones who bring it to market and sell. One thing we agreed on at this conference is that no longer should these women be referred to as “petty traders,” because there is nothing petty about what they do!

In fact, our study revealed that market women play a major role in human capital development in their respective nations because, after feeding their families, their major economic expense is paying school fees for their children--and often for the children of others, such as extended family members. In our study, there were market women paying school fees for up to 13 children; an average was four or five. Often, these women also generously take care of neglected or orphaned children in their communities, even on their subsistence-level budgets. Market women are committed to education, and many have put children not only through primary schLayli Maparyan with the Delegation from Liberia.ool, but also secondary school and university. Some can claim heads of state, government ministers, lawyers, doctors, nurses, professors, and corporate executives among those they have educated. In fact, the head of Ford | West Africa expressed that he was in part inspired to fund this study because his own mother was a market woman. Even President Ellen Johnson Sirleaf of Liberia, Africa’s first democratically elected woman head of state, after whom the Sirleaf Market Women’s Fund is named, is the grand-daughter of a market woman. Almost everyone in West Africa--or anyone from West Africa, living in the diaspora--is related or connected to a market woman.

Although our study was able to identify the fact that market women contribute significantly to the gross domestic product (GDP) of their respective nations, further detailed study of their contributions to GDP by economists would be the next logical follow-up. Such data would provide leverage for convincing governments to earmark budgetary lines for market women. Market women have many needs, from infrastructural improvements to their markets (such as better stalls, improved storage and security, and improved water and sanitation), to financial literacy and business skills training (which will enable them to better engage formal sector institutions), to basic literacy programs (our study found that most market women have only completed primary school or less), to child care and early education schemes for their children, to family leave policies and maternal care provisions that will provide flexibility and support when they are pregnant or lactating. These are the needs that were identified by the market women themselves in our study. Although some foundations, multi- or bi-laterals, and NGOs address these needs quite valiantly, they would be most comprehensively and reliably addressed if governments became involved, creating relevant policies, contributing dedicated funds, and coordinating multi-sectoral efforts so that duplication is avoided. More detailed research about the economic impact of market women could show governments that investing in market women isn’t just the right thing to do for the women themselves, but it is also a profitable economic investment for each nation respectively, particularly as many struggle to move from low-income to middle-income economic designations.

In the study and from the floor, the market women expressed the need to strengthen their national market women organizations, with a special focus on gender parity in leadership. Although women are, by far, the largest proportion of marketers and traders, often it is the few men who are afforded positions of leadership that allow them to engage with policymakers. The market women who participated in our study would like to see women’s voices rise to the top and for women’s leadership to be recognized with top-level posts. Additionally, they indicated that the time might be right for a West Africa-wide market women’s organization that allowed market women from different countries to network, share best practices, and shape policy that affects them. Many touted the Sirleaf Market Women’s Fund as a good example of a multi-constituency organization that has raised the visibility of market women’s issues at the same time as it has brought different stakeholders together for a common cause, and they imagined this model growing from its roots in Liberia to other countries. Additionally, the pivotal roles of the African Women’s Development Fund, UN Women, and Ford, all of which have provided funding for market women’s issues and related actions, were lauded as model donors.

One extremely interesting and exciting development from the floor was the suggestion that market women should and would like to take more responsibility for data collection about themselves. Many market women expressed “research fatigue”--an exhaustion with “outsider” researchers who “come in, collect data on us, write books about us, don’t call us back, and don’t do anything to help us.” Fortunately, the whole purpose of the validation workshop was to present the findings to the market women, determine whether they rang true with market women, and engage in conversations about the way forward with market women as equal partners at the table with other stakeholders. At the workshop, all of us discussed ways that data and research could be maximized for the benefit of market women, including how to collect data in ways that avoid duplication and how to bring market women into the process as researchers. It is market women who know best what is important to their lives and their businesses, yet the ability of researchers from different sectors (academia, government, multilaterals, NGOs, CBOs, and funders) to converse together enriches the larger effort.

Dr. Comfort Lamptey and Layli MaparyanMy own horse in this race has to do with making sure that women all over the world have equal access to good research that affects their lives. At the Wellesley Centers for Women, we have prioritized raising the banner of research in important conversations and working with women- and gender-focused research organizations around the world to increase capacity, where needed, and to partner as equals wherever possible. We have so much to learn from each other; but, more importantly, the world’s policymakers need more and better information about women’s lives that is informed by women themselves. Whether it is creating more opportunities for women to become researchers, or making sure there are enough women- and gender-focused research organization around the world, or making sure that data generated by and about women gets utilized in all the right places, or making sure that everyday people who aren’t researchers have the research literacy to interpret research findings critically, we believe that research is a human right and that access to data advances human rights. So, on this Human Rights Day, we are glad to be part of the cause!

Layli Maparyan, Ph.D., is the Katherine Stone Kaufmann '67 executive director of the Wellesley Centers for Women and Professor of Africana Studies at Wellesley College.

The National March on Washington for Lesbian and Gay Rights took place on October 14, 1979. It was the first march of its kind, and the preparation for it was rocky. The first item on the agenda of the planning conference, held in Philadelphia, Pennsylvania, the previous February, asked delegates to decide whether to hold a march at all. Many were opposed. A “hinterlands caucus” argued that calling attention to the presence of LGBT people outside of cities like New York and San Francisco would jeopardize their safety in the small towns where they lived. Lesbians and people of color were skeptical about whether the march would represent their interests.

In the end, though, the conference endorsed a march, to be organized on a grassroots level, led by a steering committee comprised of 50 percent of women and 25 percent people of color. The national organizations of the time, which were much smaller, poorer, and less influential than the ones we have now, were reluctant to join in, fearing that no one would attend, and that a failed march would be worse than none at all. The National Gay Task Force (now the National LGBTQ Task Force), for example, endorsed the gathering only a month before it was to take place, when it had become clear that people from around the country were going to stream into Washington in large numbers.

The experience was like nothing I’d ever done before. With friends from the weekly Gay Community News, where I was the features editor, I drove in a van to the march. GCN had printed up thousands of special issues that we were planning to distribute to the marchers. Cars passed us, beeping in support and holding signs out the windows. Every highway rest stop was crowded with people like us. The New Yorkers even chartered a special train. In Washington, the metro was crowded with obvious queers from all over the country. And on the day of the march, a huge crowd of us surrounded the Washington monument. The organizers estimated that there were at least 100,000 at the rally; the media, including the Boston Globe, reported far fewer—but it was a victory that they reported on us at all. Our movement had finally grown too big to ignore. (And in an activist response to the Globe’s underestimate, Lesbian and Gay Media Advocates [LAGMA] formed, to push for accurate, unbiased coverage.)

The march had five main demands:

• Pass a comprehensive lesbian/gay rights bill in Congress.
• Issue a presidential executive order banning discrimination based on sexual orientation in the federal government, the military, and federally contracted private employment.
• Repeal all anti-lesbian/gay laws.
• End discrimination in lesbian-mother and gay-father custody cases.
• Protect lesbian and gay youth from any laws which are used to discriminate, oppress, and/or harass them in their homes, schools, jobs, and social environments.

Thirty-six years later, the social status of LGBT people has changed enormously. Few LGBT people in Montana, say, would worry that a march in Washington, DC, would cause them to be set upon by an angry mob. In liberal Massachusetts, my employer, my neighbors, and my doctor all know I’m a lesbian. I’ve been married to my partner of 27 years since 2003—and my entire family came to our wedding. Since the Supreme Court’s Obergefell decision in June, my marriage is recognized by the federal government as well as that of my state. I can watch many television shows and movies in which LGBT characters make it through the entire plot without killing themselves. I can kiss my wife goodbye on the front steps when I leave for work in the morning without worrying (too much) that we’ll be beaten or shot.

Vice President Joe Biden pointed out during the celebrations of Obergefell, “Although the freedom to marry—and for that marriage to be recognized in all 50 states—is now the law of the land, there are still 32 states where marriage can be recognized in the morning and you can be fired in the afternoon.” We have no federal protection from employment discrimination—nor from discrimination in housing, education, public accommodations, credit, federal funding, and jury service. For that kind of protection, we would need the federal Equality Act: the Comprehensive LGBT Nondiscrimination Bill. It has more than 200 sponsors—but it’s a little hard to imagine it getting anywhere, given everything else that is jammed up in Congress. Last year, after the Supreme Court’s Hobby Lobby decision, LGBT groups gave up even on the more limited Employment Nondiscrimination Act (ENDA) after pushing for it for twenty years, since the court decision would have opened the door to endless religious exemptions. (Maybe none of this is surprising, given that the US has not yet been able to pass a women’s Equal Rights Amendment.)

Still, as you may remember how the ban on discrimination in the military worked out. We had Don’t Ask, Don’t Tell, which was considered a step forward when it was enacted in 1993, because it prevented service members who were LGBT, or thought to be, from being automatically discharged. It was finally repealed in 2011, and the military is now forbidden to discriminate—although the situation of LGBT people who were kicked out with less-than-honorable discharges still remains to be resolved.

We did get that executive order we wanted—just last year. And we got rid of anti-lesbian and gay sodomy laws—but only after a long slog that required not only overturning antiquated state laws but also the Supreme Court’s 1986 Hardwick decision upholding Georgia’s sodomy law. The court overturned Hardwick in the Lawrence v Texas decision—in 2003.

Even child custody, which you might think had been resolved by equal marriage, continues to complicate the lives of LGBT parents and their children. Recently, “officials in Iowa refused to list the biological mother’s wife on the birth certificate of the child they had conceived through donor insemination. Iowa officials argued that the law recognizes the biological and ‘gendered’ roles of ‘mother’ and ‘father,’ grounded in the biological fact that a child has one biological mother and one biological father.” Back in 1993, the feminist science studies scholar Anne Fausto-Sterling wrote that “sex and gender are best conceptualized as points in a multidimensional space”—but Iowa hasn’t yet gotten the message. Wait until it has to tangle with the multidimensional space of gender nonconforming parents and children.

The protection of LGBT young people that we demanded in 1979 is in some ways the most depressing item on the list to contemplate. Of course, in some communities, LGBT youth can find gay-straight alliances, supportive peers and adults, and even church groups, none of which existed for the friends I marched with in 1979, some of whom had been beaten, institutionalized, or simply abandoned by their hideous, homophobic families. But LGBT youth are still disproportionately likely to become homeless because they’ve been rejected and kicked out by family, abused, or neglected. This of course leaves them vulnerable to lifelong poverty and trouble, because they lack education, access to resources, friendship, and support.

I recently asked the activist and writer Urvashi Vaid about why we haven’t progressed farther—at a moment when, as she put it, “some people are acting though the movement is over, and we won.” Equal marriage, she said, “is only a partial victory… The lesson from every civil rights movement is that formal legal equality doesn’t completely address people’s problems. Our community is incredibly diverse, in terms of age, race, nationality, geography, immigration status, gender identification, all kinds of parameters. We have to look at people’s lives through many lenses.” She is currently leading an effort to address income inequality in the LGBT community—because despite the stereotype of the rich, white, gentrifying gay man, many LGBT people are far less economically secure than their straight counterparts, and their children are more likely to live in poverty. LGBT people continue to experience discrimination, legal run-ins, violence, homelessness—basically, all the issues we were fighting to change back in 1979.

As the late Yogi Berra famously said, “It ain’t over till it’s over.”

Amy Hoffman, M.F.A., is editor-in-chief of Women’s Review of Books published by Wellesley Centers for Women and Old City Publishing. A writer, editor, and community activist, she is the author of three memoirs including, An Army of Ex-Lovers: My Life at the Gay Community News, about Boston’s lesbian and gay movement during the late 1970s, which was published by the University of Massachusetts Press in 2007.

The following blog article and corresponding photo was posted on the New York Daily News, June 3, 2015 by Alex Sanger, chair of the International Planned Parenthood Council and member of the Wellesley Centers for Women Council of Advisors.

With Memorial Day behind us and summer here, most kids in New York are finishing school or preparing for camp or dreaming of pools and extended playtime.

But this summer will be very, very different for one 10-year-old girl in Paraguay. Because she’s pregnant.

The girl’s doctors discovered the pregnancy after she complained of a stomachache. But despite the fact that the girl is 10 years old and that doctors have identified the pregnancy — the result of the girl being raped by her stepfather — as dangerous and high-risk, the Paraguayan government has refused her access to an abortion.

In Latin America and the Caribbean, seven countries ban abortion under all circumstances, even to save the life of the mother. Paraguay is not one of them. Even though the law of the land states that abortions are legal in instances that pose a significant threat to the health of the mother, the Paraguayan government continues to deny this child access to a potentially life-saving procedure. This constitutes a cruel denial of the girl’s basic human rights, tantamount to torture.

My grandmother, Margaret Sanger, founded the organizations that would become Planned Parenthood Federation of America and the International Planned Parenthood Federation — to provide education and services to men and women in an effort to end injustices like violence against women and enforced pregnancy. She believed that providing access to contraceptives and reproductive healthcare was integral in empowering women to fully engage and participate in their communities and live the lives they want. I followed in her footsteps and, as the head of Planned Parenthood New York City, heard from countless women who needlessly suffered before abortion became legal in New York.

Cases like this 10-year-old’s make it clear that that needless suffering hasn’t ended, especially if you look abroad. For instance, one out of every three women in Latin America is a mother before her 20th birthday. 20% of all adolescent pregnancies occur among girls younger than 15, and are often the result of sexual abuse within the family.

At IPPF Western Hemisphere Region clinics, we provide contraception and abortion services to women and girls who need them. What our clinic staff has seen firsthand is that blocking access to abortion and comprehensive reproductive health care doesn’t stop them from being needed, or even stop them from happening — it just keeps them from being safe. Due in large part to extensive abortion bans throughout the region, 95% of abortions in Latin America are performed in unsafe conditions that threaten the health and lives of women.

In fact, according to the World Health Organization, complications in pregnancy and childbirth are the leading cause of death among adolescent girls in developing countries. Specifically, in Latin America, girls who give birth before the age of 16 are four times more likely to die during childbirth than women in their 20s.

And yet politicians around the globe — including in Paraguay and the United States — have shut their eyes to common sense and public health by continuing to ban and criminalize abortion, even abortion in cases of rape or incest. Children should not be forced into motherhood and doctors should not be kept from providing life-saving care just because of political hurdles.

And in instances like the 10-year-old girl currently pregnant in Paraguay, government officials shouldn’t be able to act counter to the spirit of the law and put young girls in serious danger because of political whims or extreme beliefs.

That’s why a broad spectrum of human rights and international advocacy organizations are calling on the Paraguayan minister of public health and wellbeing, Dr. Antonio Barrios, to immediately intervene and grant the girl access to safe abortion services. By doing that, Dr. Barrios would be upholding Paraguayan law and following the advice of leading international medical authorities — and, potentially, saving the life of a very real girl who has already survived more trauma than a child of her age should ever be forced to encounter.

Alexander Sanger is the author of Beyond Choice: Reproductive Freedom in the 21st Century, published in January 2004 by PublicAffairs. The grandson of Margaret Sanger, who founded the birth control movement over eighty years ago, Mr. Sanger is currently Chair of the International Planned Parenthood Council and has served as a Goodwill Ambassador for the United Nations Population Fund.

The following article was posted May 4, 2015 on the Medicine and Faith blog of Lisa Fortuna, M.D., and is re-posted with permission by the author. She is pictured a pledge to be a Partner in Peace during the Mother's Day Walk for Peace in Boston, MA.

Because I am a priest and a psychiatrist I spend a lot of time discerning the meaning of things. The past two weeks have been filled with a lot of news stories about discord, violence and hate. A lot of this very bad news has to do with racism, divisions, greed, and power. I only have to bring up Ferguson, Baltimore or ISIS and you know the kinds of stories I am speaking of. These things bring me to two questions: How do we raise up our young people to be healthy in body, mind and spirit in a world that upholds such violence? How does our world contribute to the development of anxiety, depression, and traumatic stress in our young people?

Today one of my parishioners asked me, “What can we do to help our kids make it in this world?”

It is an important and challenging question that I have had to try to answer either at the coffee hour after church service, in my consultation office when seeing a patient and their parents, or when investigating a new intervention that might help young people with depression or trauma.

Although these are all big questions, I have at least learned a few things over the years through my clinical practice, research and ministry about what helps young people stay healthy (or what helps them heal if needed) in mind, body and spirit. Here are my top five learnings of what helps young people:

1. Having someone in their life that is absolutely crazy about them, loves them unconditionally and lets them know it.

2. Having a sense of community and true belonging.

3. Developing compassion for self and others.

4. Connecting to ones heritage and traditions while also embracing new ideas and diversity (Includes bi-culturalism, multiculturalism).

5. Developing a sense of a greater good and commitment to something bigger than oneself (spirituality, justice, connecting across differences).

I have found that these five core areas are very important for emotional health and development.

Here are some links of some examples of youth living into these principles and adults supporting them on the journey:

What are some of the ways we can engender these types of experiences and opportunities for growth and healing in the lives of our young people?

Lisa Fortuna, M.D. is a psychiatrist triple board certified in general psychiatry, child and adolescent psychiatry, and addiction medicine. A research collaborator with scholars at the Wellesley Centers for Women, she is the medical director for child and adolescent psychiatry services for the Boston Medical Center, faculty at Boston University Medical School, and an Episcopal Priest serving as pastor in a Latino congregation in the Episcopal Diocese of Massachusetts.

When I was a girl, my grandmother Jannie had only two books in her house. One was the Bible, and the other was Carter G. Woodson’s The Negro in Our History. My grandmother was born in 1917 in a sleepy little town called Locust Grove, Georgia. Not far from there, her own grandmother, Phyllis, had been born into slavery and was about 12 when the Emancipation Proclamation set her free. Phyllis gave birth to Laura, my great-grandmother and namesake, and Laura, as the result of a quietly kept sexual assault during her time as a domestic worker in Locust Grove, gave birth to my grandmother, Jannie.

In the early 1930s, Locust Grove didn’t have a high school for Black students due to Jim Crow segregation, so my grandmother left Locust Grove with the proverbial “nickel in her pocket” to move in with her much older stepbrother and his wife in Atlanta. This allowed her to attend the famed Booker T. Washington High School, built in 1924 as the first high school for African American students in the state of Georgia. It was here that Carter G. Woodson’s groundbreaking 1922 text, The Negro in Our History, served as her high school history textbook. After graduating from high school, she kept it, and eventually, after her passing in 1987, it landed in my hands. It has served as one of my most treasured possessions ever since.

Carter G. Woodson is the father of Black History Month, which began as Negro History Week in 1926. He was an erudite and meticulous scholar who obtained his B.Litt. from Berea College, his M.A. from the University of Chicago, and his doctorate from Harvard University at a time when the pursuit of higher education was extremely fraught for African Americans. Because he made it his mission to collect, compile, and distribute historical data about Black people in America, I like to call him “the original #BlackLivesMatter guy.” His self-declared dual mission was to make sure the African-Americans knew their history and to insure the place of Black history in mainstream U.S. history. This was long before Black history was considered relevant, even thinkable, by most white scholars and the white academy. In fact, he writes in the preface of The Negro in Our History that he penned the book for schoolteachers so that Black history could be taught in schools—and this, just in time for the opening of Washington High School.

Carter G. Woodson’s starting premise was that African American history did not begin with slavery, but rather began in the free and self-organized cultures of the African continent before slavery was even a consideration. So, the first chapter of his copiously illustrated book is titled “The Negro in Africa.” His ending premise was that Black History was central to the pursuit of equality and dignity for people of African descent in America. Hence, his concluding chapter is “The Negro and Social Justice.” In between, he talks about the glorious, creative, and noble actions and contributions of a wide array of African American men and women. It enlivens my curiosity to imagine my grandmother Jannie as a young woman learning in school about her own history from Carter G. Woodson’s text, which, at that time was still relatively new, alongside anything else she might have been learning. It saddens me to reflect on the fact that my own post-desegregation high school education, AP History and all, offered no such in-depth overview of Black history, African American or African.

In 1915, Carter G. Woodson founded the Association for the Study of Negro Life and History, a professional organization for Black scholars. A year later, in 1916, he founded the Journal of Negro History, now known as the Journal of African American History—a journal in which I, coincidentally, have published. This year, the organization he founded, now known as the Association for the Study of African American Life and History (or ASALH), celebrates its 100th anniversary—in Atlanta, no less. The survival of this organization is a testament to the fact that scholars have played a huge role in the advancement of dignity and justice for people of African descent in the United States, and such Africana studies scholarship itself has often presented the evidence base for the work of social change.

After finishing high school, my grandmother Jannie, like many of her generation, worked as a domestic for many years. However, after spending time working in the home of a doctor, she was encouraged and went on to become a licensed practical nurse (LPN), which took two more years of night school. From that point until her death, she worked as a private nurse to aging wealthy Atlantans. This enabled her to make a good, albeit humble, livelihood for herself and her two daughters, along with my great grandmother Laura, who lived with her and served as her primary source of childcare, particularly after her brief marriage to my grandfather, an older man who she found to be overbearing, ended. With this livelihood, she was able to put both her daughters through Spelman College, the nation’s leading African American women’s college, then and now. It stands as a point of pride to our whole family that, although she was unable to attend due to family responsibilities, Jannie herself was also at one time admitted to Spelman College.

When I was growing up, the message from my grandmother was unequivocal: Education, education, education. She singled me out early as the one on whom to be unrelenting with this message, and throughout her life, she went out of her way to contribute to my educational success—everything from the gift of a piano when I was in elementary school so that I would learn music to the gift of new clothes for college when I myself was admitted to Spelman College. Perhaps, most notably, she served as my source of childcare when I had my first child as a junior in college. Sadly, she didn’t live to see me attain my Ph.D., but, when she passed away, I was already pursuing my Masters degree, and, like her, I was also mother to a second child. Thus, when I inherited The Negro in Our History, it was more than a quaint artifact of an earlier era, and more than just a physical symbol of Black History Month. Rather, it was where Black history, women’s history, the pursuit of education, the pursuit of social justice, my own history, and my own destiny met.

Wherever I am in my life, when I need inspiration, sometimes I go to my shelf and pull out The Negro in Our History, and sometimes I go sit at my grandmother’s grave (where she is buried right next to her mother, my namesake, Laura, in Atlanta) and commune with her spirit, offering gratitude. These are not easy times we are living in, I tell her—but neither were mine, she tells me. I made progress, and so will you. Keep going. And through the thread of our connectedness, the long march continues.

Layli Maparyan, Ph.D. is the Katherine Stone Kaufmann ’67 Executive Director of the Wellesley Centers for Women and a Professor of Africana Studies at Wellesley College. Her scholar-activist work interweaves threads from the social sciences and the critical disciplines, incorporating basic and applied platforms around a common theme of integrating identities and communities in peaceable, ecologically sound, and self-actualizing ways.

The past year has generated national and international soul searching on the theme of social movement. In the U.S., events as diverse as the multiple police shootings of unarmed Black men, the killings of police officers on patrol, domestic violence incidents involving professional athletes, and misogynistic serial killings of women, have left us wondering who we are as a nation. Around the world, events such as the mass kidnapping of African schoolgirls, the shootings of journalists in Europe, and the rise of religious extremist violence in general, have shocked and outraged us. Many people are wondering what forms of mobilization can be effective in today’s world. We scratch our heads over the fact that, while obvious progress has been made on many social justice fronts, new and worse hate-based acts of violence – indeed, new horrors – seem to crop up every day and everywhere. There is a tendency, quite natural and laudable, to reach back for familiar forms of social movement – such as protest – and to update them (for example, through social media). But is this enough and, more importantly, is it really effective? Is this really all we can do? In honor of the great visionary thinker and agent of social transformation, Dr. Martin Luther King, Jr., whose legacy we celebrate today, I have a few thoughts.

I’d like to begin with a premise, perhaps controversial: We have no enemies. No matter how much we dislike or disagree with someone else’s point of view, we are still brothers and sisters. No matter how gravely someone crosses a line we would not cross or commits an act we see as unconscionable, we are still part of one human family. Admittedly, this is difficult. For starters, it is natural to recoil from things that offend our sensibilities, through whatever process of socialization we came to hold those sensibilities. Stated differently, we have to work to try to understand things that are outside our ken of acceptability. But, I argue, this work is worth it, because it makes possible the beginnings of dialogue – dialogue that can bring us together, ultimately transforming hearts and minds. Without the attempt to understand someone else’s point of view, dialogue never begins. Yet, once dialogue commences, transformative points of commonality can be discovered, leading to social change. Sometimes it is just the simple, everyday act of talking with someone that one might not otherwise talk to that launches the chain reaction of change.

The story of Xernona Clayton and Calvin Craig bears this out beautifully. Xernona Clayton was a civil rights activist who worked for the Southern Christian Leadership Conference alongside Dr. King, and, in 1967, she became the first Black woman in the Southeast to have her own television show, The Xernona Clayton Show. Around this same time, she was appointed by then Mayor of Atlanta, Ivan Allen, as community affairs director for the Model Cities program. There she met Calvin Craig, a heavy equipment operator who happened also to be the Grand Dragon of the Ku Klux Klan and the chair of the Model Cities program in one of the five communities within her jurisdiction. “I don’t know how you’re all going to get along,” the Mayor told Clayton. She said, “I don’t run away from people.” At one of their meetings, Clayton daringly and only half-jokingly told Craig that, “Before this project is over, I’ll not only have you eating at my house, I’ll have you eating out of my hand!”

Over the course of a convivial relationship, they found common cause in their Christianity (both belonged to Baptist denominations) and a shared sense of humor. To everyone’s surprise, in 1968, shortly before Martin Luther King, Jr.’s assassination, Calvin Craig publicly announced that he was leaving the Klan because his views had changed. He credited his change of heart to his friendship with Xernona Clayton. Clayton was poised to introduce Craig to Martin Luther King, Jr., who, after some hesitancy, agreed to meet with the man, but fate would not have it, as King was assassinated just days later in Memphis. The night of King’s death, Craig came to King’s home to pay respects. Afraid or ashamed to approach the door, he stood in the yard until someone gave the message to Mrs. Coretta Scott King that Craig was there. She invited him in, but still Craig refused – perhaps his own way of showing respect for Dr. King.

Craig’s obituary reveals that, over time, he would again both join and denounce the Klan. However, an interview with his daughter, Gail Craig Myers, reveals the extent to which Calvin Craig was transformed by his friendship with Xernona Clayton. To quote Myers, speaking of Xernona Clayton, “[Y]ou healed my father and cleansed our family.” This is a strong statement of transformation – a testament to the power of friendship, and a testimony to the power of non-oppositional approaches to social justice and social change, and to the healing power of racial amity – America’s “other tradition” – as a framework for shifting race relations. It is also a testament to the power of everyday acts that change hearts and minds – a reminder that we cannot rely solely on politics and policy if we truly want enduring peace and justice.

So, on this King Day, I am asking you to consider with me the power of connection, the power of reaching out – beyond our comfort zones – to acknowledge one another’s full humanity and to try, in a new way, to build the world that we’d like to live in. I’m asking us to imagine activism without enemies – to never lose sight of the fact that, no matter how hard things get, we are all in this together. It is certainly an extension of Dr. King’s legacy, enlarging the “Beloved Community” to ultimately include all of us. I dare everyone of us to try it and see where we are this time next year!

Layli Maparyan, Ph.D. is the Katherine Stone Kaufmann ’67 Executive Director of the Wellesley Centers for Women and a Professor of Africana Studies at Wellesley College. Her scholar-activist work interweaves threads from the social sciences and the critical disciplines, incorporating basic and applied platforms around a common theme of integrating identities and communities in peaceable, ecologically sound, and self-actualizing ways.

Below are links to two articles from good friends of the Wellesley Centers for Women—Susan McGee Bailey and Alex Sanger. Susan is the former, long-time executive director of the Wellesley Centers for Women (WCW); Alex is chair of the International Planned Parenthood Council and member of the WCW Council of Advisors. In their respective blog articles, they share their perspectives on the year 2014.

In her latest piece on Girl w/ Pen, Susan writes, "Hanukkah, then Christmas next week, followed by the start of a new year—a time of hope and beginnings. Why doesn’t it feel that way? For the past several days I’ve been searching for the bright spots. The ones that can provide the energy we need in the midst of so much darkness. Not an easy task. Each day new horrors erupt: the second anniversary of the Sandy Hook massacre and still no reasonable national gun control legislation; free passes for racial biases and deadly police brutality; the sickening slaughter of school children in Pakistan; ongoing revelations of rape in the US military and on university campuses. Negative news can so easily obliterate positive signs in the struggles for equal rights. But all around us there is tangible evidence of the many ways feminist work contributes to positive progress for everyone... You can read the full article online.

In his latest piece on Huffington Post, Alex writes, "Once again, we've had a year of ups and downs, a year of strong stands for women's rights and crushing defeats. Here's a quick run-down of some of the most memorable moments of 2014. Last month, the Chamber of Deputies in the Dominican Republic put forward a measure to reinforce—and strengthen—the country's existing ban on abortions in all circumstances. Thankfully, Dominican President Danilo Medina vetoed the measure, urging legislators in a letter to decriminalize abortions in cases where the woman's life is at risk or in cases of rape, incest, or fetus malformation. " You can read the full article online.

What do you think have been notable events or moments of the past year? Share with us!

The mission of the Wellesley Centers for Women at Wellesley College is to advance gender equality, social justice, and human wellbeing through high quality research, theory, and action programs. Since 1974, work has generated changes in attitudes, practices, and public policy.

Opponents of LGBT equality often try to make LGBT parents seem like a new and untested phenomenon, and therefore something to be avoided. The history of LGBT parents and our children, however, goes back further than one might think.

The Greek poet Sappho, whose island home of Lesbos gave us the term “lesbian,” may have had a daughter named “Cleis.” That would mean that the history of LGBT parents goes back to around 600 BCE.

The existence of her daughter is only attested through a few fragments, though, making it far from certain. It’s also anachronistic to apply modern identity terms to historical figures, even such a lesbian icon as Sappho. The possibility of her existence, however, should encourage us to reflect that the history of parents who fall under a broad LGBT umbrella (not tied to modern conceptions of the terms) likely goes back as far as the history of LGBT people as a whole. They may not have been “out and proud” like many modern LGBT parents, but we can still see them as their forebears.

Sticking with better documented cases, Oscar Wilde was the father of two boys with his wife Constance Lloyd, and apparently a loving one. His son Vyvyan, in his book Son of Oscar Wilde, wrote about Wilde’s relationship with him and his brother, “He was a hero to us both. . . . a real companion to us. . . . He would go down on all fours on the nursery floor, being in turn a lion, a wolf, a horse, caring nothing for his usually immaculate appearance.” Alas, when the boys were eight and nine, their mother took them to Switzerland after Wilde’s trial for “gross indecency” (having same-sex relations) and they never saw him again.

Vita Sackville-West had relationships with several women, including fellow writers Virginia Woolf and Violet Trefusis, and had two children with her husband, Harold George Nicolson (who also had same-sex relationships). Her son Nigel Nicolson later used her account of the affair with Trefusis as the heart of a book about his parents, Portrait of a Marriage. There, he called his mother’s description of the affair “one of the most moving pieces that she ever wrote.” While he acknowledged both parents’ same-sex relationships, he also said their marriage “became stronger and finer as a result.” Their love affairs were mere “ports of call,” but it was “to the harbour that each returned.” Nevertheless, it is easy to see Nicolson as the product of parents who fall under the broad LGBT umbrella, and to place another brushstroke in our picture of LGBT family history.

Looking only at parents who had a more modern sense of their LGBT identities, out LGBT parents go back to the very start of the LGBT civil rights movement. Most still had their children within the context of different-sex marriages, but were more likely than in earlier times to leave those marriages, even though this often meant losing custody of their children. Del Martin, one of the founders in 1955 of Daughters of Bilitis, the first national lesbian rights organization in the U.S., was one such parent. Not surprisingly, her organization held some of the first known discussion groups on lesbian motherhood—way back in 1956. (See Daniel Winunwe Rivers’ Radical Relations, which I reviewed in the Women’s Review of Books earlier this year.)

Even the term “gayby boom”—referring to same-sex couples starting their families together—is already over two decades old, dating to at least March 1990, when Newsweek reported, “a new generation of gay parents has produced the first-ever ‘gayby boom.’” That means that many of the children from that boom are themselves now adults—while many of the first generation of out parents are becoming grandparents.

Think of it this way: the fictional Heather who had two mommies was in preschool in Lesléa Newman’s classic 1989 children’s book. If she were real, she’d now be in her late 20s.

Those who continue to insist that LGBT parents are not good for children have failed to realize that if that were true (even leaving aside the extensive social science research to the contrary), there would be many more maladjusted adults running around. Analyses from UCLA’s Williams Institute have found that currently, between 2.3 and 4 million adults have an LGBT parent. If they suffered harm because of that, someone surely would have noticed the connection by now.

As a lesbian mom, I believe that learning the history of LGBT parents and their children can also help us feel less alone, less like we are the first to face each challenge. Having confidence that others have succeeded before us can translate into confidence in our parenting skills, which in turn can positively impact our children.

Knowing the struggles—and triumphs—of LGBT parents in the past can also give us hope and strength in overcoming the challenges—legal, political, social, and emotional—that we still face.

And seeing how the early organizations for LGBT parents helped shape the overall LGBT rights movement of today (a story told in Rivers’ book and in the 2006 documentary Mom’s Apple Pie: The Heart of the Lesbian Mothers’ Custody Movement) can inspire us to keep contributing to that broader effort, even as we balance the demands of work and family.

LGBT History Month for this year may be drawing to a close, but the work of exploring our history must continue.

Dana Rudolph is the online content manager for the National SEED Project at the Wellesley Centers for Women at Wellesley College. She is also the founder and publisher of Mombian, a GLAAD Media Award-winning blog and associated newspaper column for lesbian moms and other LGBT parents. She has a BA summa cum laude from Wellesley College and an M.Phil in Modern History from Oxford University.

Let’s Celebrate U.N. International Day of the Girl by Supporting the Malala Yousafzais of Our World

This article was originally posted on October 11, 2012 on the Women Change Worlds blog. Today, Malala Yousafzai, was named a recipient of the Nobel Peace Prize. She has also been awarded the National Youth Peace Prize, the Sakharov Prize, and the Simone de Beauvoir Prize.

I’ll bet that when the Taliban decided to fire their guns at 14-year old Malala Yousafzai, it didn’t occur to them that they might be making her the cause celebre of the U.N. International Day of the Girl, which is October 11^th. Although the Taliban might argue otherwise, Malala is everything a girl should be – intelligent, inquisitive, bold, brave, and a concerned, aware world citizen. She embodies and dares to live up to that oft-repeated maxim, “Injustice anywhere is a threat to justice everywhere.”

What does it say about us when the global war on women – the ages-old attempt to keep women down through violence, silencing, discrimination, and worse – stoops down to attack young girls who haven’t even yet reached womanhood? I say “us,” because, on some level, we are all accountable for the collective consciousness that excuses violence against women in its many shapeshifting forms. No country, no population, is immune. Whenever something like this happens – something terrible and obvious, like the attack on Malala Yousafzai – all of us should stop in our tracks and ask ourselves, what am I doing that keeps the tacit acceptance of violence against women – and now girls – alive in the world…and how can I change that??

Malala Yousaufzai has been fighting for girls’ education in Pakistan.  Girls all over the world deserve education, and even though some challenging impediments have been identified by researchers and others, there is no excuse in this day and age for girls to be kept from schooling. None. The U.N. has made girls education a tenet (in Targets 2 and 3, to be specific) of its Millennium Development Goals – and in case you were wondering, we only have three more years, until 2015, before we are expected to achieve them. Malala Yousafzai is in a position to challenge the rest of us as women’s activist Audre Lorde famously did when she wrote, “I’m doing my work … are you doing yours??”

What are we doing to help Malala Yousafzai’s dream – and MDGs 2 and 3 – to become a reality? Not only in Pakistan, but everywhere, all over the world, including the United States, many girls still languish, along with their male peers, in indecently substandard schools and where staggering rates of sexual harassment and violence negatively impact social-emotional development and learning. The issue of a right to education doesn’t just apply to developing nations – it applies, too, in the developed world where different subpopulations often have differential access to a good education. We must look outward and inward as we reflect on these questions.

Girl activists like Malala are becoming more common and more visible in their efforts to create that “another world” that’s so famously “possible” – a world in which they would like to live, a world that will not only welcome their talents, their full participation, and their leadership, but also a world that will keep them safe and healthy, upholding their dignity and equality. In the United States, for example, I think of girls like Mary Pat Hector who, at age 10, founded Youth in Action USA (she’s now 14, like Malala) to fight violence in her community and communities nationwide. Her organization, which now boasts chapters in seven U.S. states, encourages children to get involved in change through volunteerism, peace rallies, and community advocacy trainings. I also think of girls like Hannah Salwen who, also at age 14, authored The Power of Half as a way to generate social-change
capital. It was witnessing homelessness in her city that inspired her to figure out how she and her family could make a real difference, and her “power of half” principle has since become a movement.

Malala, Mary Pat, Hannah, and so many more… These are girls who can’t wait – who are taking the bull of the global conditions they care about by the horns – perhaps because they don’t trust us to do it for them, or perhaps because they are simply aware of their own power and genius. Whatever the case may be, we must support them and help them build the brave new world that they would like to grow up in, because the world they envision is not just a world that will be good for them, it’s a world that will be better for everyone.

The U.N. International Day of the Girl is our opportunity not only to celebrate girls, but also to listen to them, lift them up, and ask them what they need from us to do more of the good that they are doing. I could have spent this column railing against the Taliban and the outrage of their violent attack, but how much better to highlight the work of Malala Yousafzai and girls like her. Let’s celebrate the International Day of the Girl by joining them and supporting them in their audacious, courageous work to change the world!

Layli Maparyan, Ph.D., is the Executive Director of the Wellesley Centers for Women at Wellesley College.

Today we lost a Phenomenal Woman writ large and a national treasure, Dr. Maya Angelou, at the age of 86. Last year on April 4, 2013, we cross-posted a birthday tribute to her extraordinary life here on Women Change Worlds and at the blog page of the National Center for Civil and Human Rights Voices of our Community Blog. In honor of her passing, and in honor of phenomenal women everywhere, we are re-posting this blog again today. 

Happy Birthday Maya Angelou!

We may remember today many ways, but one of the happiest has to be by wishing an ebullient “Happy Birthday!” to one of America’s living national treasures: Dr. Maya Angelou, who was born on this day, as Marguerite Ann Johnson, in 1928.  In the 85 years since then, she has graced our nation and the world with wisdom, vivacity, courage, and splendor as the very embodiment of the figure she made famous in her poem, “Phenomenal Woman.”  On a day that encourages us to reflect on civil and human rights with the widest possible scope, we can use this occasion to look closely at the many ways that Dr. Angelou has blazed paths, opened doors, and enlarged life and living for the rest of us.

Dr. Angelou is perhaps best known for her groundbreaking autobiography, I Know Why the Caged Bird Sings, first published in 1969, which tells the story of her tumultuous childhood and its overcoming, and then again for her riveting recitation of the poem “On the Pulse of Morning” at President Bill Clinton’s inauguration in 1993, or as the first poet to be invited to a presidential inauguration since Robert Frost appeared at John F. Kennedy’s inauguration in 1961.  Yet, these anchors of public awareness only punctuate a life of irrepressible self-invention that has enlarged our sense of what human beings are capable of and what human liberation might actually look like.  Challenging early circumstances in Dr. Angelou’s life – family violence, family mobility, economic insecurity, sexual abuse – only served to refine and lay bare her genius and expose us to her gifts – artistic, political, literary, and spiritual. 

This Phenomenal Woman was the first African American woman to author a screenplay: Georgia, Georgia, the first African American woman to direct a major motion picture: Down in the Delta, the first major Black writer to author a fourth (then a fifth and sixth) autobiography (giving W.E.B. DuBois, who famously authored three, a run for his money and his historical legacy), and even the first African American female streetcar conductor in San Francisco.  Yet, this litany of firsts obscures a deeper contribution to women’s empowerment and the global legacy of civil and human rights for people of African descent.

As an integral creative spirit within the Black Arts Movement of the late 1960s and early 1970s, Dr. Angelou’s works of autobiography then poetry helped lay the foundation for Black women’s literature and literary studies, as well as Black feminist and womanist activism today.  By laying bare her story, she made it possible to talk publicly and politically about many women’s issues that we now address through organized social movements – rape, incest, child sexual abuse, commercial sexual exploitation, domestic violence, and intimate partner violence.  Through the acknowledgement of lesbianism in her writings as well as her public friendship with Black gay writer and activist James Baldwin, she helped shift America’s ability to envision and enact civil rights advances for the LGBTQ community.  And the time she spent in Ghana during the early 1960s (where she met W.E.B. DuBois and made friends with Malcolm X, among others), helped Americans of all colors draw connections between the civil rights and Black Power movements in the U.S. and the decolonial independence and Pan-African movements of Africa and the diaspora. 

By communicating through the arts, Dr. Angelou has always brought a much-needed dimension of heart and soul to our political efforts and aspirations.  Her life-as-career has been recognized for its universal value to others in her appointment as the lifetime Reynolds Professor of American Studies at Wake Forest University, as well as through numerous awards and recognitions. The long arc of her contributions to civil and human rights, which reaches back to her early employment with the Southern Christian Leadership Conference, reached a tragic pitch with the assassination of her friend and colleague Dr. Martin Luther King on her 40th birthday in 1968, and proceeds forward to the recent formation of the Maya Angelou Center for Health Equity at Wake Forest School of Medicine, is now part of the fabric of our history.

At 85, Dr. Maya Angelou is a living legend and cultural treasure. Her courage in the service of freedom and justice has left its unmistakable mark on our world. As she once stated, “Courage is the most important of all the virtues, because without courage you can’t practice any other virtue consistently.”

On this day, as an act of honor and celebration, I encourage everyone to seek out and share a book, poem, film, song, or speech by Dr. Maya Angelou – but not to stop there.  To truly honor her life, we must look around and witness the many “caged birds who still sing” – and then find a way to help open doors to freedom.  We can look to organizations like the National Center for Civil and Human Rights, which has become a convener of change conversations and a facilitator of change actions, or to organizations like the Wellesley Centers for Women, that works to move the needle of change by supporting social change efforts through social scientific research, theory, and action.  But we can also start right where we are, as Dr. Angelou did so many times herself, and ask ourselves, “What can I do, right here, right now?”  There are so many ways to get involved, and, like Dr. Angelou, to live a life that makes a difference.

Layli Maparyan, Ph.D., is executive director of the Wellesley Centers for Women, Wellesley College.

More than two weeks have gone by since 276 young women were abducted from a high school in Nigeria,* and there has been relatively little attention to their plight from the international community and news media. These are young women who had returned to the school (which had previously been closed due to regional violence) to study for an important physics exam, the results of which could help them gain entry to a university and later into careers such as medicine and education.

Wellesley College, like many other colleges and universities in this country, has recently opened its doors to visits from prospective students--women from a wide range of backgrounds. As we share their anticipation and hopes, we might also take a moment to consider how in “one fell swoop” a group of terrorists, Boko Haram, violently intercepted the hopes of these young women who are of similar age. The other day, walking on our campus, I saw a group of local high school seniors in formal attire having their pictures taken by our beautiful lake, and I was touched by their pre-graduation excitement and, at the time, overwhelmed as I imagined the despair those young Nigerian women, aged 16-18, must be experiencing in the clutches of a depraved enemy.

Wellesley is one of the Seven Sisters’ Colleges--colleges with a historic commitment to the education and rights of women. If “Sisterhood” means something, then please lend your voices now; let the world know that this is unacceptable. Two years ago Malala Yousafzai was shot in the head and almost killed as a member of the Taliban opened fire on her school bus. Once again, young women risk annihilation in their effort to become educated. We are in a position to assert our voices on behalf of these “sisters.”

What you can do:

• Use social media--hash tag #BringBackOurGirls Instagram posts and tweets in an effort to increase awareness.
• Organize/ Attend Peaceful Community Marches.
• Petition.
• Raise public awareness and show support for these women in a peaceful, law-abiding and effective way.

Margaret Cezair-Thompson, Ph.D. is a Senior Lecturer in the English Department, Wellesley College.

* The actual number of abducted students has been difficult to confirm.

The following blog article was posted onHuffington Post, March 25, 2014 by Alex Sanger, chair of the International Planned Parenthood Council and member of the Wellesley Centers for Women Council of Advisors.

After two weeks of intense negotiations, the 58th session of the Commission on the Status of Women ended early Saturday morning with a strong call to prioritize gender equality and the human rights of women in order to achieve sustainable development.

The Commission was convened at the UN headquarters in New York to address the challenges and achievements of the Millennium Development Goals (MDGs) in improving the lives of women and girls in developing countries. While the MDGs resulted in a reduction of poverty in some respects, the goals furthest from being achieved are those focused on women and girls -- particularly on achieving gender equality and improving maternal health. With the MDGs set to expire in 2015, the Commission's outcome document will help shape priorities for the next global development framework.

The Commission specifically called for a stand-alone goal on gender equality, a move that was applauded by women's rights activists.

A stand-alone goal on gender equality signals that gender equality and women's rights are important in and of themselves, as well as a priority for governmental investment. It recognizes that sustainable and meaningful development must address the root causes of gender inequality, which deny women and girls an education, the right to make decisions about their bodies and childbearing, to decent employment -- and equal pay for equal work -- and to live free of violence.

The Commission also stated that the post-2015 development agenda must include gender-specific targets across other development goals, strategies, and objectives -- especially those related to education, health, economic justice, and the environment. It also called on governments to address the discriminatory social norms and practices that foster gender inequality, including early and forced marriage and other forms of violence against women and girls, and to strengthen accountability mechanisms for women's human rights.

The Agreed Conclusions reaffirmed the Cairo Programme of Action as well as the Beijing Platform of Action, which called for investments in "quality comprehensive sexual and reproductive health care" including emergency contraception, information and education, safe abortion where allowed by law, and prevention and treatment of sexually transmitted infections and HIV. Furthermore, the Conclusions called for the recognition of the human rights of women to "decide freely and responsibly on matters related to their sexuality... free from coercion, discrimination, and violence."

Member States also recognized that progress toward achieving the Millennium Development Goals -- which include eradicating poverty and expanding access to health services such as reproductive health -- has been held back due to persistent "unequal power relations between women and men," particularly discriminatory laws, social norms, and gender stereotypes.

The governments expressed concern that several critical issues related to gender equality were not adequately addressed by the MDGs, including violence against women and girls; harmful practices such as early and forced marriage and female genital mutilation; women's and adolescents' sexual and reproductive health and reproductive rights; women's and girls' disproportionate share of unpaid work, particularly unpaid care work; the gender wage gap; women's equal access to and control of resources including land; women's inheritance rights; and women's full participation in decision-making at all levels.

The Commission called for measures to ensure universal access to primary education, especially for girls and vulnerable youth, as well as measures to strengthen the ability of women to participate in formal and informal labor sectors. The governments also called for efforts to ensure that women's rights and health obtain the prominence they deserve in the next global development framework.

Women's health and rights organizations applauded governments who stood up for the rights of all individuals to live free of violence, discrimination, and barriers to accessing sexual and reproductive health services, particularly for girls. However, advocates expressed disappointment that a small minority of conservative governments spurred on by the Holy See--which holds special observer status at the UN -- held up negotiations by objecting to concepts as fundamental as gender and the human rights of women throughout the two weeks of negotiations.

In particular, advocates noted that, despite a 20-year legacy of UN prohibition of discrimination and violence based on sexual orientation and increasingly on gender identity, government delegates gave in to pressure to exclude recognition of these violations in the final agreed conclusions. 

Alexander Sanger is the author of Beyond Choice: Reproductive Freedom in the 21st Century, published in January 2004 by PublicAffairs. The grandson of Margaret Sanger, who founded the birth control movement over eighty years ago, Mr. Sanger is currently Chair of the International Planned Parenthood Council and has served as a Goodwill Ambassador for the United Nations Population Fund.

New York Times columnist and anti-trafficking advocate Nicholas Kristof recently opened January’s Human Trafficking Awareness month with a Google+ Hangout entitled, “What does 2014 hold for the fight against modern-day slavery?” My answer is the need to dispel myths about sexual violence against women and children within the anti-trafficking movement so that we can all work effectively and sustainably toward ending exploitation. I hold little hope for truly ending human trafficking unless we understand the systemic nature of violence against women and children.

I strongly believe human trafficking and sexual slavery are a manifestation and continuation of interpersonal and systemic violence. For instance, the top two risk factors for sexual exploitation are a history of child sexual abuse and poverty. Yet, International Justice Mission founder and President Gary Haugen argued that an environment of impunity, not violence, is to blame:

[S]lavery is first and foremost a violent crime…and if you were to look at any other crime that would take place in our community that’s violent – let’s say rape – we would of course want to change those attitudes. We would of course want to make sure that the streets were well lit. We would want to make sure that women knew how to walk safely and avoid dangerous areas. But you would start, absolutely, that people who committed sexual assaults actually went to jail for it. You are more likely to get struck by lightning than go to jail for committing that violent crime.

Utilizing such “rape myths” like the need for well-lit streets and women’s ability to walk safely perfectly illustrates Haugen’s limited understanding of sexual violence: the majority of sexual assault survivors know their assailants and most rapes occur at home.

“Law enforcement is absolutely a critical component,” said Rachel Lloyd, trafficking survivor and founder of Girls Educational & Mentoring Services (GEMS), “but it isn’t the only component…and it won’t be the thing that long-term changes the issue.”

We will not end human trafficking and slavery unless we understand the very nature of violence and how it permeates our culture. Among industrialized nations, the U.S. has the worst record of death from violence and child death from abuse and neglect. We have the second-highest incidence of child poverty. Estimates across various surveys suggest one in every four girls and one in four boys in this country are sexually abused, 90 percent of them by either a family member or someone they know and trust. We have created the “perfect storm” for trafficking.

We also must acknowledge how violence is perpetuated. We often overlook that most of the few exploiters who have been studied report a history of child sexual abuse. Men who buy sex also report histories of sexual abuse and describe themselves as “sex addicts.” Abused children can repeat the violation throughout their lives, often within gendered norms, according to trauma expert Bssel van der Kolk, M.D. Abused boys can re-victimize, thus fulfilling the masculine imperative of being dominant and in control, while abused girls can go on to form relational attachments with victimizing boys or men.

If we are to stop human trafficking we must prioritize healing the wounds of abused boys through comprehensive, trauma-informed care over jailing angry, isolated men who become traffickers. We must focus on ensuring abused girls have economic opportunity based on intellect rather than equating their worth with their bodies. I am not arguing we sympathize with offenders because they have been abused. However, I am saying that jailing exploiters and solicitors will not stop trafficking: cycles of child sexual abuse and poverty are the fuel that keeps the engine running. We need to empty the gas line.

Kate Price, M.A., project associate at the Jean Baker Miller Training Institute (JBMTI) at the Wellesley Centers for Women (WCW), is also a social scientist in the cultural construction of childhood. As a survivor of the commercial sexual exploitation of children (CSEC), Price authored a chapter in the textbook, Global Perspectives on Prostitution and Sex Trafficking: Europe, Latin America, North America, and Global (Lexington Books) and a JBMTI working paper, Longing to Belong: Relational Risks and Resilience of Commercially Sexually Exploited Children, examining CSEC through a Relational-Cultural Theory lens.

When Nelson Mandela died, many of us reflected on his efforts at reconciliation. We wondered how anyone who had endured nearly three decades of imprisonment and witnessed the denigration of his people could emerge from his cell and talk about reconciliation with his jailors. For example, when did he first think about taking this action? How long had it taken him to come to his decision? And how did he convince others this would be a worthy path to take? Think of the process involved. First we need to acknowledge our painful memories, then we need to take some form of action in recognizing (validating) those memories, and finally we have to engage those who hold responsibility for inflicting the pain.

These thoughts were with me in an immediate and personal way around the time Mandela died, when I took a trip to London and Berlin. In London, where I grew up, a close friend had become involved in events commemorating the 75th anniversary of the Kindertransport. Between 1938 and 1939, more than 10,000 children, mostly Jewish, were provided with visas to enter Britain. Parents made the decision to put their children on a train to England to prevent their extermination by the Nazis. They entrusted their children to strangers to save their lives, and most were never reunited. In 2003, a statue at Liverpool street station had been dedicated to the Kindertransport, depicting five children carrying small suitcases, a teddy bear, and a violin.

A few days after I arrived in London, over 250 people gathered at the statue for the 75th anniversary. I was there because my friend’s mother is one of the few surviving ‘Kinder.’ It was a somber occasion, both a tribute to the courage of those who survived and the generosity of the (mostly non-Jewish) families that took these children into their homes and raised them.

The process of remembrance and recognition has been a long journey for many Kinder. Like other survivors of Nazi persecution many did not speak about their experiences for decades; but as they aged some felt compelled to tell their stories to family members and others. Organizations encourage such acts of remembrance, providing support so they can speak out and educate others. In 2013, this recognition was recently taken to another level when Prince Charles met and talked with surviving Kinder, and a ceremony at the Houses of Parliament commemorated the November 1938 debate that resulted in the Kindertransport.

Berlin was a different experience. Both my parents were born in Germany: my mother in Berlin, my father in Leipzig. As Jews they were lucky to escape to London before war broke out. I knew that except for one brother and his wife, my mother’s family did not survive. Eleven members were killed in Auschwitz, Riga, and Sobibor. Because the Nazis kept detailed records of their persecution and slaughter of Jews and others, I had been able during a previous visit to find the address in Berlin from which my grandmother had been taken (along with the date of transport, her destination, and the date of her murder). I was interested in placing a Stolperstein at this address.

A Stolperstein is a brass plaque, about the size of a small brick that is placed in the sidewalk next to the building from which a person was taken to a concentration camp and killed. It bears the simple facts recorded in the Nazi records: the person’s name, date of transport, destination, and date of murder. Stolper means to stumble, and the stones are raised to make them noticeable. They were the idea of performance artist, Gunter Demnig in 1996, and he is still responsible for making them. His intent was that their presence would remind people constantly as they go about their daily business of a past many of them would rather forget; and specifically, to name the people who perished. There are now about 6ooo in Berlin alone, and volunteers keep the stones clean and shiny. A month before my trip I had contacted a woman, Hannelore, who assists with these installations in the Schoeneberg neighborhood where my grandmother Marie Driesen had lived, and informed her I wanted to arrange for a Stolperstein for my grandmother.

A week before my trip she informed me a Stolperstein for Marie Driesen was already in place, and that its installation had been arranged by a current owner of an apartment at the Schoeneberg address. Two weeks later my husband and I were warmly greeted by Hannelore and the owner, Baerbel. We looked at the Stolperstein in the sidewalk, and then sat at a table in Baerbel’s apartment and talked. We learned that around 1938, 37-39 Belziger Strasse had been designated as a Jewish building. This meant that all Jewish residents in the building were forced to take in other Jews as lodgers, and Jews from other buildings were forced to move into the apartments; measures that made it easier for them to be rounded up later. Baerbel, a retired geologist, had worked tirelessly to obtain documents on the 22 Jewish residents taken from that building, and she had a huge binder with files on each one. But she went further; she asked the 52 current residents to contribute to the cost of installing Stolperstein for them. Not a single person refused, and the installation had been filmed by local television.

Such installations are taking place all over Germany; and as families travel from abroad to gather round the stones they engage in conversation with strangers--neighbors and passersby--to remember, recognize, and, openly acknowledge this history and their loss. And yes, these steps approach reconciliation.

On the few previous occasions I have visited Germany I have felt very uncomfortable. This time I found a new respect for those who had the dedication and personal courage to take on the responsibilities of a previous generation. In the 1950s, the German government made a move towards reconciliation by paying nominal monetary restitution to victims’ families, and more recently has built museums and memorials. But the Stolperstein have grown out of the next generation’s sense of their nation’s shameful history. Its grassroots efforts profoundly affect local residents, entire neighborhoods, cities, and the nation; and they offer people like me a sense of gratitude and hope. I think that is a good definition of reconciliation.

Erika Kates, Ph.D. is a Senior Research Scientist at the Wellesley Centers for Women at Wellesley College.

  WOMEN=BOOKS, the blog of Women's Review of Books (WRB), features reviewers and book authors discussing issues raised in WRB articles, and women's writing and publishing. Recent posts include:

Ruthann Robson writes in Hijab Hysteria, "The legal policing women’s headscarves is rooted in a mélange of sexism, xenophobia, religious bias, and racism. Unlike the niqab (veil), hijab as sartorially expressed by the headscarf does not obscure the face. While the niqab can raise concerns about identification and anonymity, which may be rational in some situations, such as a trial in which the identity of a person is a central issue, the headscarf evokes anxieties of a less logical sort." Read full blog>>

Rochelle Goldberg Ruthchild writes in Free Pussy Riot!, "'Virgin Mary, become a feminist!' With this as part of their prayer, on February 21, 2012, several members of the dissident performance group Pussy Riot, faces masked by their trademark balaclava masks, mounted the platform in front of the iconostasis in the Cathedral of Christ the Saviour, roughly the Russian Orthodox equivalent of St. Patrick’s Cathedral, in the heart of Moscow. After less than a minute, they were dragged off by guards. In the wake of this protest, Kirill, the Russian Orthodox patriarch, called on the government to criminalize blasphemy. And on cue, five days after the church incident, prosecutors opened a criminal case against the Pussy Riot members they could identify." Read full blog post>>

Ana Isabel Keilson writes in What Would Elsa Do?, "One of the advantages of being a graduate student at an “evil empire” university--one of those increasingly corporate institutions with a big endowment, lots of real estate, anti-union policies, a big business school--is that I can travel often to Europe on the company dime. Last March I found myself in Paris as I sat down to write a review of Body Sweats: The Uncensored Writing of Elsa von Freytag-Loringhoven. Read full blog post>>

Since 1983, the Women's Review of Books has provided a forum for serious, informed discussion of new writing by and about women, as well as a unique perspective on today’s literary landscape and features essays and in-depth reviews of new books by and about women. Women's Review of Books is published by the Wellesley Centers for Women at Wellesley College, in collaboration with Old City Publishing.

Empathy and mutual respect provide the underpinnings for societal trust and economic stability. Neuroscience confirms that we are hardwired to be in connection with one another; cultures that create an ethic of hyper-individualism put us at odds with our natural proclivity to relate and connect. As Einstein once said:

“A human being is part of a whole...but he experiences himself, his thoughts and feelings as something separated from the rest. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty.”

Many of us live in cultures that pay lip service to “community” but in fact often function in a way that overstates individual competitive accomplishment and uses fear and shame to undermine the power of connection. Jean Baker Miller spoke of the corrosive effects of “condemned isolation,” the feeling of immobilization, isolation, self blame, being overwhelmed and hopeless. It has been said that “Isolation is the glue that holds oppression in place.” (Laing, K. 1998, Katalyst leadership workshop presented at In Pursuit of Parity: Teachers as Liberators, Boston, MA.) If dominant groups can isolate, shame, and silence the nondominant groups, they disempower them and can seize and retain more power for themselves, creating fear and inequality. The antidote to fear and immobilization is connection. Social justice is founded on mutual respect and growth fostering connection.

A model for human experience that emphasizes our separateness works against our sense of basic connection and belonging. It leads us to believe that we should function autonomously in situations where that is impossible. By placing unattainable standards of individualism on us, it leaves us vulnerable to feeling even more inadequate, ashamed, and stressed out. There is abundant data that social ties are decreasing in the U.S.; more and more people feel they can trust no one. (Putnam, R. 2000 Bowling Alone: The collapse and revival of American community. New York: Simon and Schuster.) And traditional psychology with its overemphasis on internal, individual problems contributes to our failure, at a societal level, to invest in social justice and social support programs. Rather than addressing the problems in a society that disempower us and perpetuate systems of injustice, we have tended to locate the problems in the individual. Martin Luther King once said, “compassion is more than flinging a coin to a beggar; it comes to see that an edifice which produces beggars needs restructuring.” The powerful then keep invisible the ways in which privilege and power differentials support their success.

Further, the myth of meritocracy does a great disservice to most people who do not enjoy privilege at birth. Purely personal effort and personal control are overstated as the reason for individual success. In western culture there is pathological preoccupation with “the self,” “self interest,” individual competition as the source of all success. Our privileged narratives celebrate lone heroes, winning, being dominant, being certain and in control. The need to be in connection, to be part of something larger--a community, nature, and a movement--is often seen as a sign of weakness.

We now know that inequality reduces empathy in a society and reduced empathy in turn contributes to inequality. Physical and emotional distance between the rich and the poor erodes empathy and mutuality. Trust, empathy, and social structures play critical roles in determining not just individual health and happiness but also how well regions and nations perform economically and socially. When empathy is sparse in a culture, the culture itself becomes less stable, less productive, less healthy, and less just. Typically under these conditions there are increases in wealth disparity, violence, and lack of respect for human lives.

A just society is founded on empathy, respect, mutual empowerment. Kindness and connection put the brakes on the chemistries of fear and threat. Practicing empathy and generosity is good for the collective and good for individuals. Our brains thrive when we practice empathy. In a culture of disconnection, discovering that we are hardwired to connect can serve as a source of hope. We currently live with the dilemma of neurobiologies that are wired to thrive in connection and a culture that tells us we must stand alone, that we are autonomous, self-sufficient, and thrive in competitive settings. This is a set up for social and personal failure.

Mutuality is based on respect, a growing capacity to speak our truths, and allowing others to have an impact on us. As Patricia Hill Collins noted, “a commitment to truth requires a politics of empathy; a commitment to truth requires a commitment to social justice.”(Collins, P.H. 1990 Black feminist thought: Knowledge, consciousness and the politics of empowerment. Boston: Unwin Hyman). We need to bear witness to one another’s truths; we need to build communities where differences do not sustain stratifications but contribute to building bridges of respect and growth.

Neuroscience is now delivering data that shows us--without a doubt--that we are profoundly interdependent creatures. We have a responsibility for one another’s well-being and we need to foster social programs built on the real facts of our concern for one another and thus fulfill our intrinsic capacity for empathy and caring.

Judith V Jordan, Ph.D. is Director of the Jean Baker Miller Training Institute at the Wellesley Centers for Women, Wellesley College. A founding scholar and one of the creators of Relational-Cultural Theory, she has published extensively and is an assistant professor of psychiatry at Harvard Medical School.

I was asked to write this post about The International Day for Tolerance and I must admit that I had never even heard of it.

But as I considered "tolerance," I thought of its role in my life. Being a middle aged queer mom, I came of age in the 70s and 80s not expecting tolerance from anyone--expecting to hide my sexual orientation in all but the private parts of my life and to navigate the world carefully in that way.

When I had come out to my mother at 17, she said, “You don’t have to tell anyone… and never tell your father.” I would say at that point that level of tolerance was the "gold standard" of what I was hoping for in my life journey

So when my second fourth-grade daughter came home from school one day all a-flutter, exclaiming, “I’m going to take those movies to school tomorrow!”--referring to It’s Elementary: Talking About Gay Issues in School and Both My Moms Names are Judy--I cautioned her. I said, “I don’t think that’s a good idea. I think that might not be what you want to do. It might not go well.”

She was adamant and then she told me why. A boy in her class had called her and her reading partner lesbians because my daughter had her arm around the younger girl’s shoulder as she was guiding her reading.

“We told him we aren’t but he said it again--in a mean way.”

My daughter was confident that it wouldn’t be necessary for me to call her teacher; she would just bring in the movies. She did. Her teacher did choose to show the 10-minute film and she stopped it along the way for discussion. As the conversation unfolded, the boy said that he had heard that gay people abuse children, so he was sure that they were bad. Others in the class, including my daughter, spoke about family members and people they knew who were gay. As the time unfolded the boy understood that what he had been previously taught did not match the people about whom he was now learning.

All day I wondered how the class had responded to the film. I was worried, but the description of the discussion surpassed my expectations. I called the teacher to thank her. She said that they had been working on stereotypes and biases for several weeks but it wasn’t until kids who were classmates talked about their own experience that opinions and attitudes shifted. This was before standardized testing and she was a brilliant teacher who made time for this important discussion. I know there are many brilliant teachers who could create spaces for tolerance in their classrooms if given some tools and language to guide them.

At the Wellesley Centers for Women over the last 25 years, two tried-and-true programs create space for tolerance in schools: Open Circle for students and school communities and the National SEED Project on Inclusive Curriculum for teachers and community adults.

Though the reality for young LGBT people has changed much in the last 25 years, “tolerance” like I experienced as a teen is viewed as sub-par in today’s world of activists. I would argue, however, that the challenge of creating spaces for tolerance is as great as it has ever been. In educational settings there are so few spaces and places that are devoid of competition and assessment; spaces and places where tolerance can thrive without an overlay of hierarchy and judgment even for a limited time.

I want to give a shout out to all the skilled teachers who are intentional in making space for tolerance. Through this commitment they are cultivating affirmation, respect, connection and cooperation and making room for these to grow in their classrooms and school communities.

Emmy Howe, M.Ed., Co-director of the National SEED Project on Inclusive Curriculum, is an original writer and founder of the Welcoming Schools Project.

This article was originally published May 10, 2013 on Huffington Post by Alex Sanger, chair of the International Planned Parenthood Council and member of the Wellesley Centers for Women Council of Advisors.

Virginia and New Jersey have spoken - the former electing a pro-choice governor and the latter an anti. Did choice matter? Did women matter?

The Choice Gap in Virginia
Abortion was considered the third most important issue by Virginia voters, with the economy and health care coverage outweighing it. The Virginia electorate's views on abortion rights almost exactly mirror the national opinion. The 2012 national election and 2013 Virginia election exit poll breakdown are as follows, when the voters were asked if abortion should be:

Legal in all cases: 29% (National 2012); 27% (Virginia 2013)
Legal in most cases: 30% (National 2012); 33% (Virginia 2013)
Illegal in most cases: 23% (National 2012); 23% (Virginia 2013)
Illegal in all cases: 13% (National 2012); 11% (Virginia 2013)

Voters nationally and in Virginia generally vote for the candidate that supports their view, with the exception of the "legal in most cases" group, which tends to have a greater percentage voting for the anti-choice candidate than the "Illegal in most cases" group has voting for the pro-choice candidate.

Legal in most cases: 58% (Obama); 40% (Romney); 59% (McAuliffe); 30% (Cuccinelli)

Illegal in most cases: 22% (Obama); 76% (Romney); 17% (McAuliffe); 80% (Cuccinelli)

In other words, there is a 20-percentage point difference in voting patterns in these categories. The pro-choice candidates, Obama and McAuliffe, got 58% and 59% respectively of the 'legal in most cases' voter, while Romney and Cuccinelli got 76% and 80% of the 'illegal in most cases' voter.

This pattern is similar to the abortion gap in 2012. Romney got 29% of the vote of people who thought abortion should be legal, whereas Obama got only 21% of the vote of people who thought abortion should be illegal.

This is a pattern that has been seen repeatedly in national and state elections. The mostly pro-choice voter votes other issues more than choice, whereas the mostly anti-choice voter does not. That said, the raw numbers still favor by a slight margin the 'pro-choice candidate since the pool of voters in the 'legal in most cases' camp is larger by 7-10 percentage points than the 'illegal in most cases' voters.

The Gender Gap in Virginia
There was the usual gender gap in Virginia with men supporting Cuccinelli 48 to 45 and women supporting McAuliffe 51 to 42 for a 12-point gap, virtually identical to the 2012 Virginia gender gap for Obama of 13 points. The national gap gender for Obama in 2012 was 18 points, hence Virginia trails the national average.

54% of white women voted for Cuccinelli and 51% of married women. Women are not monolithic, to say the least, in their support of pro-choice candidates or Democrats.

The Marriage Gap in Virginia
A greater voting gap was the married-unmarried gap. In 2012, married voters went for Romney 56-42. Unmarried voters went for Obama 62-35, for a 41-point marriage gap.

In Virginia in 2013, marrieds went for Cuccinelli 50-43 and unmarrieds for McAuliffe 62-29, for a 40-point marriage gap, virtually identical to the national marriage gap.

New Jersey
In New Jersey, every group went for the popular anti-choice, anti-family planning incumbent, with 63% of men and 57% of women voting for Christie. Abortion rights were not a major issue in the campaign, not registering on the exit polls.

The messages from these campaigns include the non-monolithic character of women voters and choice voters. Issues other than choice, and even family planning, are not the primary determinants of many women voters. The gender gap is real but the marriage, income and race gaps are greater. Politicians have yet to make the compelling case that reproductive freedom is essential for women, and men, and that they should vote accordingly. The connections to issues perceived as of greater importance, like the economy, taxes and health care coverage, need to be made. Healthy families with planned and spaced children of one's choosing lead to increased women's participation in the economy, more productivity, and less health care expenditures and taxes. This is a message equally compelling to people who are married as those who are not, but so far only the latter group have gotten the message and vote accordingly, as they want to keep their life options open.

Alexander Sanger is the author of Beyond Choice: Reproductive Freedom in the 21st Century, published in January 2004 by PublicAffairs. The grandson of Margaret Sanger, who founded the birth control movement over eighty years ago, Mr. Sanger is currently Chair of the International Planned Parenthood Council and has served as a Goodwill Ambassador for the United Nations Population Fund.

Social Justice Dialogue: Eradicating Poverty

When people have limited choices, have no secure directions to follow, and are held back by insurmountable barriers, they are bound to remain in a situation of stagnancy, including poverty. Poverty is experienced physically and spiritually. It is too often the plight of the rural African girl—generations of whom have lived with little food, no clean water in poor housing, the target of domestic violence and rape, forced into early marriage for the bride price, with little (if any) schooling, no sex education, and no basic supplies for daily care and health. Their dreams are limited by not knowing their potential--they have very few resources, mentors nor models to help them.

A typical day of a rural girl who does attend school starts with fetching water and going to the garden to work before walking miles to school. Most children will go hungry at school; there may be no chairs or even books. They walk home in the evening, after gathering wood and picking greens that they will cook over a fire for the family dinner. There is no light to study by, no beds on which to sleep. Older girls cannot afford sanitary supplies and they use rags and leaves instead, often skipping school when they menstruate. In rural Uganda, secondary and higher education for girls is impossible without outside assistance. There are numerous financial demands for families—food, soap, kerosene, clothing, and medication—education is not considered essential. Because of this, many adolescent girls are often married off as their parents cannot afford educating them beyond the free primary education in public schools. There is much illiteracy throughout the communities and the cycle of poverty continues generation after generation.

I was fortunate, however, that my parents were not desperate for the bride price when I was a growing up. I could have been sold for a cow or a goat. Instead, at age 14, when I was feeling hopeless and working as a barmaid, a wonderful family in Kentucky (who knew one of my cousins from when they had done missionary work years earlier) enabled my return to school by paying my school fees for five years. I went on to earn my college degree before working with organizations that were striving to improve the lives of poor families in Africa.

I then turned my attention to Africa’s rural girl. I founded the Pearl Community Empowerment Foundation because I wanted to directly involve, empower, and benefit rural communities in Eastern Uganda through education, mentorship, trainings, and advocacy. I wanted to develop partnerships for social, cultural, and economic development. I knew that secondary, tertiary, and vocational education could break the unending cycle of poverty. Girls who are educated can become role models for their siblings and communities. They can learn new ways of growing crops. They can understand how to keep their families healthy. They may develop new skills to bring income to their families.

Working with individuals and partners from around the world, the Foundation helps rural girls in Africa and others in their communities, to break out of poverty. We are supporting girls’ education by connecting them with sponsors and mentors from across the globe. We facilitate a letter exchange program between students from the rural schools and students from other corners of the world. We teach the parents, grandparents, and communities about the importance of education. We train parents in crop production, micro-financing, and making hand crafts. We also encourage our partners and volunteers from across the globe to not just support our work but to visit. Two years since our founding, we have hosted in rural Ugandan communities 16 volunteers from the United States, Australia, and Europe—last week, five visited from England. The visits are meaningful and wonderful learning experiences for everyone.

More girls need such support. We have been able to send 67 girls to secondary school—these are 67 less girls who have been married off at young ages. More than 1,600 have expressed interest in our program. While there is still so much to do, we know that in collaboration with the international community, our grassroots communities can help break cycles of poverty and create cycles of opportunity through education. I believe everybody has the potential to live a better life. Given the opportunity, education and motivation, anyone can become someone inspiring. Nobody is a nobody, everybody is somebody.

Beatrice Achieng Nas, BSC, a Community Solutions Program Fellow through the International Research & Exchanges Board, is a visiting scholar at the Wellesley Centers for Women for the fall 2013 semester. She worked previously with Build Africa Uganda before founding the Pearl Community Empowerment Foundation.

Part II: Social Scientific Perspectives on Making Change in America

Yesterday, in my reflections on the 50^th Anniversary of the March on Washington for Jobs and Freedom, I blogged about how the issue of pursuing change can be viewed through a social science lens--not just through a political or philosophical lens. The social scientific approach is to gather data and marshal evidence in ways that demonstrate why change would be beneficial or what kinds of actions help us get there. Today, I focus on some social science-related insights resulting from my own reflections on the March, indeed, on the whole civil rights movement and today’s human rights movements, with reference to the work we are doing here at the Wellesley Centers for Women.

Here are just a few of the social-science based social change insights that come out of our work here at the Centers:

• The importance of education in remaking America into the nation of our dreams, and the importance of the quality of life in early childhood as a foundation for educational and later success.

In America, we agree that education is the gateway to success. Yet we also know that children must come to school ready to learn – physically, emotionally, and academically. We know that quality childcare helps children become ready for the classroom; that healthy eating and physical activity contribute to children’s mental and social readiness at all stages of development, and that early language learning is key. What we are also learning is that, when education includes social-emotional learning and social justice components, children and youth do better in school. Therefore, making sure that all children are ready to learn, that there are family, school, and community supports for this, and that our approaches to education are holistic are keys to social change in the direction of Dr. King’s dream and, indeed, so many of our dreams for an America characterized by equality and economic success, justice and jobs.

• The significance of mental health not only as an article of social justice but also as a bellwether of our success in its creation.

Whether we are getting it from news reports or simply by looking around in our schools, workplaces, and communities, we see a mental health crisis in America. Depression is more epidemic than the common cold, and we hear more and more about such issues as bipolar disorder, post-traumatic stress disorder, and suicide. On the one hand, we have begun to recognize a connection between mental ibellness and certain forms of violence – and while mental illness certainly doesn’t explain all forms of violence in America, it raises our level of concern about why people experience mental illness and whether we are doing enough about it. Fortunately, the Affordable Care Act will make mental health treatment and care available to more Americans.

Researchers and clinicians alike are coming up with innovative treatments and prevention strategies. One example involves accessible, Internet-based interventions for families with a depressed member. Another example is using the “neurobiology of connection” to understand and address an array of troubling phenomena, from drug abuse to bullying, that may have mental health consequences or correlates.

A social change-oriented, systems approach to research on mental health helps us to evaluate how individuals and families are affected by social conditions – everything from economic strain to violence in their communities to discrimination based on race, gender, sexual orientation, nationality, religion, age, or ability. For example, we now know that trauma-informed strategies help us to promote school success in children from the most vulnerable families. And learning how hard it is for low-wage women to utilize family leave policies or access higher education helps us to improve both policies and strategies. It also helps us to understand how we can create optimal conditions for human development and social justice simultaneously. Research helps us understand that mental health itself is a social justice issue.

• The centrality of gender equality to all forms of social progress--educational, economic, social, cultural, and legal.

When girls feel like school isn’t designed with their needs in mind or STEM education pushes them to the side, they disengage. Yet, when girls are given equal opportunities in sports, they thrive – demonstrating that gender equality policies such as Title IX make a difference. Research can also help us make subtle but important distinctions in social policy. For example, bullying discourse often glosses over school-based forms of gender-based violence, leaving girls in the cold. Armed with the information provided by gender-sensitive research, policy-makers can and do make policy more effectively.

At the Wellesley Centers for Women, we not only conduct primary and secondary research, but we also maintain a close relationship between research and program development, recognizing that evaluation research is a critical component in the social change equation. Social change-oriented research institutes and centers, whether they focus on women and gender or something else, are an under-celebrated link in the chain of effective social change. In fact, research and researchers can be and are often social change catalysts. This is what I am celebrating today!

Layli Maparyan, Ph.D. is the Executive Director of the Wellesley Centers for Women at Wellesley College.

August 26, Women’s Equality Day, always raises mixed feelings for me. I can join in the spirit of celebration over how far women have come from the days when my graduate school professor announced in class that if the political science department ever hired a woman, he would leave. When I was told I could not change my name from my married name to my “maiden” name; when flight attendants were all women who had passed an “attractiveness” test; and domestic workers had no rights to fair pay nor protection from assault and sexual harassment. And, of course, I remain grateful to Rep. Bella Abzug (D-NY), who almost single-handedly pushed the creation of “Women’s Equality Day” through Congress in 1971.

The date was selected to commemorate the 1920 passage of the 19th Amendment to the Constitution, granting women the right to vote (though a meaningful extension of this right for African American women in many states did not occur until the 1964 Voting Rights Act). The passage of the 19th Amendment was the culmination of a massive, peaceful civil rights movement by women that had its formal beginnings in 1848 at the world’s first women’s rights convention, in Seneca Falls, New York. Workplaces, libraries, organizations, and public facilities now participate with Women’s Equality Day programs, displays, video showings, or other activities.

This is all good. So why my lingering sense of discontent when the subject of equal rights for women comes up? It may be based, in part, on personal experience. I lived in Illinois in the 1970s when the very last states were scheduled to vote to ratify the Equality Rights Amendment (ERA). Having passed Congress and been ratified by 35 states, it seemed that the ERA was on the path to becoming part of the Constitution.

But Phyllis Schlafly, doyenne of the right-wing, anti-feminist women’s movement, decided to stop Illinois’ ratification of the ERA, making that goal explicit by starting an organization called STOP ERA. Her followers baked pies for Illinois legislators with the message Stop ERA hidden inside. She traveled tirelessly to argue against the ERA. She raised the specter of “horrible consequences” that would follow from its passage, such as women in military combat and unisex bathrooms. On June 18, 1980, Schlafly succeeded when the Illinois legislature failed by five votes to ratify the ERA. Our current Congress would never pass its equivalent, though it has been reintroduced in every session of Congress since 1982.

Certainly, another source of my discontent is the ongoing plight of low-income women, whose safety net is now shredded, so that life is increasingly unmanageable and the struggle to keep food on the table is harder every year. As the gap in income widens inexorably, these women and their children are, far from equal, being left farther and farther behind. A growing number of women continue to live in fear of violence, wage theft, and abuse by employers, with little access to public services and usually facing a hostile welfare system. Their rights are limited by their lack of earning power and, often, their lack of a good education.

Fighting for women’s equality is an arduous but necessary process, ploddingly pursued by dedicated women and men who refuse to accept a lesser role for women in society.

But women do have a number of avenues to redress unequal treatment. The Violence Against Women Act became law in 1994 (though periodic reauthorizations are still a struggle). Title IX became the basis for the transformation of women’s and girls’ participation in sports in 1972. Women have successfully sued for equal pay for equal work, equal access to promotion, equal right to a military career, and pregnancy rights in the workplace. In international settings, the pursuit of rights for women is increasingly seen as an important key to unlocking the potential for improvements for a country as a whole.

Women’s rights organizations continue to organize, lobby, and litigate in areas that remain intransigent, such as family leave, child care, equal pay, protection from sterilization, domestic violence, and the rights of women in prison. Massive problems, such as human trafficking, persist. Fighting for women’s equality is an arduous but necessary process, ploddingly pursued by dedicated women and men who refuse to accept a lesser role for women in society.

“Women’s rights are human rights”--a current anthem of the women’s movement--remains a vision, a goal, and a noble quest that we pursue at the Wellesley Centers for Women. As we say, “A world that is good for women is good for everyone."

Jean Hardisty, Ph.D., was a senior scholar at the Wellesley Centers for Women at Wellesley College until she passed away in 2015. She was the founder and president emerita of Political Research Associates (PRA), a Boston-based research center that analyzes right-wing, authoritarian, and anti-democratic trends and publishes educational materials for the general public.  

This blog post, by Kathy Schleyer, was entered in the Wheelock College Policy Connection 2013 Student Blogger Contest and earned second place. The original post can be found on the Wheelock College Blog.

It happens to be a snowy day in March and I sit in the comfort of my warm (relatively) house in the suburbs of Boston. I am a middle-aged graduate student at Wheelock College studying contemporary issues of children and families. One of our assignments is to research and report on a personal topic of interest. Professionally, I am the Director of Training at the National Institute on Out-of-School Time (NIOST) at the Wellesley Centers for Women. I could write extensively on the importance of afterschool for children and youth, but today I must write on another topic.

A few years ago my daughter, while in college in Connecticut, invited me to a community gathering she helped organize on human trafficking. The purpose of the meeting was to raise awareness of the topic and to encourage attendees to take action to help support young women who are lured or forced into a captive life of servitude or sexual exploitation. The impetus nationwide is to provide supports for the women to decriminalize their actions and to find, prosecute, and penalize the "johns" and pimps. At the time Massachusetts was one of three states without human trafficking legislation.

Today, Massachusetts has legislation in place against human trafficking but it is time to enact new legislation to protect a particularly vulnerable group of young adults who can fall prey to those who would enslave them into a life of sexual exploitation. These youth are called "unaccompanied homeless youth" and are defined as 1) under the age of 25 and 2) not in the physical custody or care of a parent or legal guardian and 3) lacking fixed, regular, and adequate housing. My intent is to draw attention to the importance of passing legislation to support unaccompanied homeless youth to them help avoid mental trauma, dropping out of school, living on the street, or becoming victims of human tracking. The multiple risks faced by homeless youth trying to survive on their own demand solutions that encompass stable housing, access to mental health services, job and skill development, etc. Therefore, legislation or state funding through line item budgeting is needed to enable these wraparound services.

First we must find these young people. An anecdotal phrase that describes one survival mode is "couch surfing." This term refers to youth that move from house to house seeking temporary refuge with help from relatives, friends or strangers. Others live on the street trying to survive by work (hard to get) or petty crime, selling drugs, trading sex for food or money or get caught up in the ravages of prostitution and illegal activities. The Massachusetts Department of Elementary and Secondary Education (MA DESE) estimates that there are approximately 6,000 high school students unaccompanied and homeless. This figure does not include those who have already dropped out of school or older youth aged out of the school system.

A classmate of mine "adopted" a homeless high school senior when her son brought him home one day saying that he had nowhere to live. He stayed for the remainder of the school year and enlisted in the U.S. Army upon graduation. This boy is fortunate- care came to him, but it is estimated by the Commission on Unaccompanied Homeless Youth that 50 high school students were homeless in the same town as this boy that year. It is unlikely many of those adolescents were as lucky.

I am grateful for my warm house and my family. I am so far removed from the experience of homelessness that it is hard for me to picture the day-to-day suffering of those affected. I donate money and I volunteer at a downtown shelter, but that is easy and I always go home to my own bed. Some reports describe the effects of street life as mirroring post-traumatic stress syndrome. We can look to nonprofits and churches to assist but it is time to act legislatively. We have the means to offer help and support through our public institutions and through our policing response. The human trafficking legislation passed in Massachusetts to protect vulnerable children, such as homeless youth, from sexual exploitation is proof of that fact. Giving first responders the ability to safeguard youth rather than arrest them, similar to the human trafficking legislation, is essential. Massachusetts has taken steps in this direction but it must go further with legislation and/or budgeting specifically directed towards unaccompanied homeless youth. I urge you to support the work of the Massachusetts Unaccompanied Homeless Youth Commission in addressing this issue. Visit the Massachusetts Coalition for the Homeless for more information and steps you can take.

Reference: Homelessness in Massachusetts Public Schools. From http://www.mahomeless.org/images/2011_data_8-12.pdf

Kathy Schleyer is an Educational Studies graduate student at Wheelock College (degree expected December 2013), and the Director of Training at the National Institute on Out-of-School Time (NIOST). She works to support the professional development of afterschool staff. Her primary focus is on the use of assessment tools to improve program quality and to help youth reach positive outcomes.

This article was originally published May 10, 2013 on Huffington Post by Alex Sanger, chair of the International Planned Parenthood Council and member of the Wellesley Centers for Women Council of Advisors.

What do a collapsing sweatshop in Bangladesh, the denial of a lifesaving abortion to a young woman in El Salvador and the kidnapping, rape and torture of three women in Cleveland have in common?

They exemplify the fact that women are not just second-class citizens, but not considered citizens at all.

Right now, we have the chance to change this reality by creating a wise, strategic and human-centered development agenda centered on women and girls. After months of work, civil society, private sector and government heavyweights will gather in New York this week to chart their vision for the future of global development. As members of a high-level panel tasked with advising the United Nations Secretary General on key areas of investment, leaders like Liberian President Ellen Johnson Sirleaf and UK Prime Minister David Cameron will have the difficult task of balancing a number of competing and important global priorities like education, employment, water, and health at the group's final meeting.

At the top of their list should be the health and rights of women and girls.

We have waited too long! In 1994, governments agreed to an ambitious Programme of Action to achieve gender equality, eliminate violence against women, and ensure access to basic sexual and reproductive health services. Since that time, this landmark agreement has been reaffirmed, even providing the roadmap for the creation of the Millennium Development Goals that aimed to reduce poverty and ensure universal access to reproductive health.

Yet despite the many promises and commitments signed throughout the years, women's human rights and health remain a distant dream for many. Today, one in three women around the world will be raped, beaten, coerced into sex or otherwise abused in her lifetime. Today, more than 200 million women want--but are unable to access--basic contraceptive services. Today, the largest-ever generation of adolescent and young women are increasingly at risk of HIV infection, many times lacking information on how to protect themselves and the power to negotiate condom use with their partners.

We know--as generations before have professed--that we cannot achieve sustainable development, that we cannot build healthy and empowered communities and nations when we continue to deny half the world's population their basic human rights and fundamental freedom.

This week, as the panel finalizes its recommendations for Secretary Ban Ki-moon, we call on panel members to prioritize:

• Universal access to quality and comprehensive sexual and reproductive health services, including safe abortion
• Universal access to quality education for women and girls, including comprehensive sexuality education
• The elimination of all forms of violence against women and girls
• The guarantee of women's rights, gender equality and women's empowerment, including their right to live free of discrimination and participate freely in political, economic, environmental and social decision-making spheres
• The development of mechanisms within the new global development paradigm that hold governments accountable to clear, time-bound commitments.

As the world gears up to enshrine a new set of global development goals and agreements, it's time for us to keep our promise to women and girls. We have an unparalleled opportunity to secure a sustainable world of justice, choice and well-being for all people, and without a doubt, we need healthy, empowered women and girls to ensure that our planet can continue to care for us all.

Alexander Sanger is the author of Beyond Choice: Reproductive Freedom in the 21st Century, published in January 2004 by PublicAffairs. The grandson of Margaret Sanger, who founded the birth control movement over eighty years ago, Mr. Sanger is currently Chair of the International Planned Parenthood Council and has served as a Goodwill Ambassador for the United Nations Population Fund.

Sometimes sports brings out the worst in us. Players taunt. Parents criticize. Coaches belittle. And at other times it is within the context of sports that a spotlight is shined on the best of the human spirit. There are many things that I love about sports participation and spectating. I am easily entranced by the last second shot, sudden death, or match point. There is an inexplicable infatuation with the striving for the perfect pass, play--the hat trick.

It is a passionate pact between player and spectator. As much as anything else that passion effusing from spectators is what was under attack on April 15th on Boston's Boylston Street. The very nature of the Boston Marathon–-so heavily focused on the rise of perseverance; the goodness of encouragement from family, friend, and stranger; and the sheer will to keep at something--made the violence even that much more sickening.

It was no surprise that our sports teams looked for a way to publicly display their solidarity with the people of Boston and the marathon victims – 617 Boston Strong hung on a t-shirt in the Red Sox dugout (617 is Boston's area code.) We wanted something from them. We expect our teams to be a reflection of ourselves. Cheering for our teams becomes cheering for ourselves. The patriotic and spiritual rituals that have become matter-of-fact elements of the generic sporting event (e.g. national anthem, heaven looking) suddenly become more meaningful gestures to express our humbleness, our unity. Never have I heard a stadium crowd sing the national anthem with such magnitude as the opening Bruins game following the bombing.

Each year I am a spectator in Hopkinton--the starting line of the Boston Marathon. I am in the crowd that sends off the 27,000 runners from the start line with waves and cheers. I am repulsed by what I sent them to. I am heartened, though, that the other human beings 26.2 miles ahead were there to hold them, to comfort and care for passionate spectating victims, to dismiss fear, and to let the best of what we bring through sports shine through.

Georgia Hall, Ph.D., is a senior research scientist at the National Institute for Out-of-School Time at the Wellesley Centers for Women, Wellesley College, is a sports enthusiast who specializes in research and evaluation on youth development programs.

This blog was originally published on the National Center for Civil and Human Rights Voices of our Community Blog.

We may remember today many ways, but one of the happiest has to be by wishing an ebullient “Happy Birthday!” to one of America’s living national treasures: Dr. Maya Angelou, who was born on this day, as Marguerite Ann Johnson, in 1928.  In the 85 years since then, she has graced our nation and the world with wisdom, vivacity, courage, and splendor as the very embodiment of the figure she made famous in her poem, “Phenomenal Woman.”  On a day that encourages us to reflect on civil and human rights with the widest possible scope, we can use this occasion to look closely at the many ways that Dr. Angelou has blazed paths, opened doors, and enlarged life and living for the rest of us.

Dr. Angelou is perhaps best known for her groundbreaking autobiography, I Know Why the Caged Bird Sings, first published in 1969, which tells the story of her tumultuous childhood and its overcoming, and then again for her riveting recitation of the poem “On the Pulse of Morning” at President Bill Clinton’s inauguration in 1993, or as the first poet to be invited to a presidential inauguration since Robert Frost appeared at John F. Kennedy’s inauguration in 1961.  Yet, these anchors of public awareness only punctuate a life of irrepressible self-invention that has enlarged our sense of what human beings are capable of and what human liberation might actually look like.  Challenging early circumstances in Dr. Angelou’s life – family violence, family mobility, economic insecurity, sexual abuse – only served to refine and lay bare her genius and expose us to her gifts – artistic, political, literary, and spiritual. 

This Phenomenal Woman was the first African American woman to author a screenplay: Georgia, Georgia, the first African American woman to direct a major motion picture: Down in the Delta, the first major Black writer to author a fourth (then a fifth and sixth) autobiography (giving W.E.B. DuBois, who famously authored three, a run for his money and his historical legacy), and even the first African American female streetcar conductor in San Francisco.  Yet, this litany of firsts obscures a deeper contribution to women’s empowerment and the global legacy of civil and human rights for people of African descent.

As an integral creative spirit within the Black Arts Movement of the late 1960s and early 1970s, Dr. Angelou’s works of autobiography then poetry helped lay the foundation for Black women’s literature and literary studies, as well as Black feminist and womanist activism today.  By laying bare her story, she made it possible to talk publicly and politically about many women’s issues that we now address through organized social movements – rape, incest, child sexual abuse, commercial sexual exploitation, domestic violence, and intimate partner violence.  Through the acknowledgement of lesbianism in her writings as well as her public friendship with Black gay writer and activist James Baldwin, she helped shift America’s ability to envision and enact civil rights advances for the LGBTQ community.  And the time she spent in Ghana during the early 1960s (where she met W.E.B. DuBois and made friends with Malcolm X, among others), helped Americans of all colors draw connections between the civil rights and Black Power movements in the U.S. and the decolonial independence and Pan-African movements of Africa and the diaspora. 

By communicating through the arts, Dr. Angelou has always brought a much-needed dimension of heart and soul to our political efforts and aspirations.  Her life-as-career has been recognized for its universal value to others in her appointment as the lifetime Reynolds Professor of American Studies at Wake Forest University, as well as through numerous awards and recognitions. The long arc of her contributions to civil and human rights, which reaches back to her early employment with the Southern Christian Leadership Conference, reached a tragic pitch with the assassination of her friend and colleague Dr. Martin Luther King on her 40th birthday in 1968, and proceeds forward to the recent formation of the Maya Angelou Center for Health Equity at Wake Forest School of Medicine, is now part of the fabric of our history.

At 85, Dr. Maya Angelou is a living legend and cultural treasure. Her courage in the service of freedom and justice has left its unmistakable mark on our world. As she once stated, “Courage is the most important of all the virtues, because without courage you can’t practice any other virtue consistently.”

On this day, as an act of honor and celebration, I encourage everyone to seek out and share a book, poem, film, song, or speech by Dr. Maya Angelou – but not to stop there.  To truly honor her life, we must look around and witness the many “caged birds who still sing” – and then find a way to help open doors to freedom.  We can look to organizations like the National Center for Civil and Human Rights, which has become a convener of change conversations and a facilitator of change actions, or to organizations like the Wellesley Centers for Women, that works to move the needle of change by supporting social change efforts through social scientific research, theory, and action.  But we can also start right where we are, as Dr. Angelou did so many times herself, and ask ourselves, “What can I do, right here, right now?”  There are so many ways to get involved, and, like Dr. Angelou, to live a life that makes a difference.

Layli Maparyan, Ph.D., is executive director of the Wellesley Centers for Women, Wellesley College.

As we hurtle towards the conclusion of the Millennium Development Goals (MDGs) in 2015, some of which have more or less been met and others of which remain very far from target, there seems, at least based on the most recent United Nations on the Commission on the Status of Women (UN CSW a/k/a CSW57) meetings, to be something of an emerging global consensus about women’s issues.

First, there is now a nagging sense that eradicating violence against women and girls (VAWG) is “the missing MDG.” In fact, Michelle Bachelet, the Director of UN Women, stated this forcefully in her opening remarks at the 57th UN CSW last Monday. “Ending violence against women is the missing MDG that must be included in any new development framework. We need a stand-alone goal on gender equality with gender mainstreamed across all other goals.” Bachelet’s statement also indicates a growing international consensus around women’s empowerment and gender issues more generally.

The fact that the authors of the MDGs didn’t think to include ending VAWG as a global development objective both highlights glaring flaws in the process that produced the MDGs in the first place and sets the stage for greater inclusiveness and attention to women’s issues, especially the eradication of VAWG, in the probable “next” global development model, currently being referred to as the post-2015 development agenda or framework. This emerging framework was the subject of a UN CSW parallel session called “The Post-2015 Development Agenda: What’s at Stake for the World’s Women?” This session was sponsored by the Post-2015 Women’s Coalition, self-billed as “a coalition of feminist, women’s rights, women’s development, grassroots and social justice organizations working to challenge and reframe the global development agenda.” The panelists noted that the MDGs were created through a process that was less than consultative and that women came late or not at all to the conversation. In contrast, the post-MDG process is proving to be highly and purposefully consultative – perhaps too consultative, as some have only half-jokingly suggested – and there is a sense that women and women’s issues must be prominent and interwoven in terms of both process and content.

Second, it has become clear that eradicating VAWG specifically and gender equality more generally are preconditions of success for virtually all other planks of global development. Feminists, take a bow, because intersectionality-–the concept that both social identities (such as sex, race, and class) and social oppressions (such as sexism, racism, and classism) are interlocking, co-constitutive, and co-relative – was all abuzz in these discussions. It is fair to say that no one at this conference would argue that the next development model can proceed without fundamentally acknowledging the intersecting nature of all social inequalities and articulating the principle of gender equality as a necessary premise of all global development. My sense was that, all lingering controversies aside, maybe we’ve actually reached global tipping point with regard to recognizing the principle of women’s equality and the principle of the unacceptability of violence against women and girls. But, of course, principles alone do not a reality make.

At the meeting, there has been well-articulated recognition that not only are all women’s issues intersectionally interconnected with all other development goals, but also that, because of intersectionality, development models must disaggregate the experiences of different groups of women (and men, indeed, people of all genders) with regard to the various development goals. UN-level, country-level, and NGO-level speakers acknowledged at this meeting that global targets and even country-level targets are insufficient because they often fail to capture the very different experiences of diverse populations within a country. On a more pragmatic level, it was pointed out that the statistical apparatus which will make disaggregation of data possible on global or country-level indicators remains to be designed or put into place.

For example, with regard to MDG 3, which aims to eliminate gender disparity in primary education, urban and rural girls or girls from different socio-economic statuses or racial or religious backgrounds within a country often achieve educational parity at different rates and face different constraints in the achievement of access to primary education. With regard to MDG 5, which involves reducing maternal mortality and increasing access to reproductive health resources for women, similar differences among women evince but are not currently well captured in the indicator data. Thus, speakers have argued, development goals must have quantitative (“this many”) as well as qualitative (“this well”) targets to address the real needs of sustainable human development. It is pertinent to note, however, that NGOs play a crucial role in the provision of the needed data that show these kinds of differences--both quantitative and qualitative--and helping to define the meaning and causality of the differences in outcomes. Women’s research centers, take heed!

Thus, there was evidence during my week at CSW57 that a global consensus on women’s issues is emerging. It is fair to say that we have perhaps reached the global tipping point with regard to the acknowledgment that violence against women and girls is unacceptable and must be eradicated. Additionally, we have perhaps achieved global consensus about the value, although maybe not the particulars, of women’s empowerment, at least at the level of state actors. There are of course, cautions. This consensus does not imply that nations, cultures, and subcultures are in agreement about what women’s empowerment means or looks like, or about the frameworks to use when creating rationales for eradicating VAWG. Stark religious differences have been in evidence at CSW57 as they have been at virtually all UN meetings pertaining to women and gender, and lines of conflict and contestation still run deep. Similarly, regional differences have been in evidence, particularly, for example, between the countries of the European Union and some Middle Eastern nations. I also observed interesting differences between countries with high populations of recognized indigenous people (in Latin America or the Pacific Islands, for example), and nations whose populations are more uniformly non-indigenous in self-characterization.

One test of this consensus will come at the end of the week when the participants in CSW57 do or don’t come up with a list of agreed conclusions. In the history of the UN CSW, according to one knowledgeable scholar I met at the meetings, only once has a meeting ended without a list of agreed conclusions--and that was last year. Michelle Bachelet herself acknowledged the possibility that language will have to be “toned down” to make a set of agreed conclusions possible from this meeting. So, stay tuned as we follow this CSW57 journey!

Layli Maparyan, Ph.D., is the Executive Director of the Wellesley Centers for Women at Wellesley College.

It’s International Women’s Day, and I’ve spent the last week attending the annual meetings of the United Nations Commission on the Status of Women (CSW) – for the first time. As a starry-eyed youngster who used to collect pennies for UNICEF every Halloween when other kids were collecting candy, I always dreamt of being involved with the U.N. in some way. Now, here I am, representing the Wellesley Centers for Women in its capacity as a nongovernmental organization (NGO) with consultative status at the CSW under the banner of the U.N.’s Economic and Social Council (ECOSOC). It has been an eye-opening experience – one filled with a mix of awe and inspiration, counterbalanced by a healthy dose of critical reality checks.

My week began at the opening session of this 57th CSW, which was presided over by Her Excellency Madame Marjon V. Kamara, Ambassador of Liberia to the United Nations and Chair of the CSW, newly re-elected for a second term. The priority theme of this year’s meetings is “Elimination and Prevention All Forms of Violence Against Women and Girls.” During the opening session, high-level statements were offered by a representative for the Chair of ECOSOC, who acknowledged that gender-based violence must be eliminated completely, and the Deputy Secretary-General of the U.N., who argued with some passion that ending violence against women is a matter of life and death and that we must channel our outrage into action. The highlight of the session was a speech by Michelle Bachelet, Head of UN Women and former president of Chile, who informed us that the 57th CSW, with its many country representatives as well as over 6,000 registered NGOs, was the largest-ever convening on the topic of ending violence against women and girls (VAWG). As such, she indicated, it represents an historic opportunity to take responsibility for ending violence against women and girls. Although I enjoyed these august speeches from the glamorous environs of the overflow room, having arrived a day too late to garner a coveted ticket to the U.N. General Assembly Hall, their messages stuck with me and set the stage for the rest of the week.

The 57th CSW continues for another week, but today – International Women’s Day – is my last day here. On this day, there are festive celebrations and commemorations that will break up the grind of the regular daily meetings, which cycle between three-hour long sessions of 10-minute country reports, day-long in-and-out “informal” conversations (where the real work of negotiation gets done), “official” CSW side events, and “unofficial” NGO parallel events. As I prepare to depart, I find myself reflective with regard to the events of the week. Three themes in particular are holding my attention: First, is a global consensus finally emerging around issues related to women and girls, particularly with regard to ending violence against women and girls and more generally with regard to the theme of gender equality? Second, what will the post-2015 global development agenda look like? Although ending VAWG is the official theme of the 57th CSW, there has been a great deal of discussion around what will happen after the Millennium Development Goals expire in 2015 – and this theme will serve as the centerpiece of the next two CSW meetings, in 2014 and 2015. Third, what role do civil society organizations (CSOs) – particularly those, like ours, that are feminist, womanist, or woman- or girl-centered – play in advancing women’s and girls’ issues, at the U.N. and beyond? A recent article in the Stanford Social Innovation Review suggests that, with regard to some issues (such as ending VAWG), the role is indeed great. This gives us – as people who work at, stand with, or support WCW, a CSO with a longstanding reputation for high-quality research, innovative theory, and influential action programs – even greater impetus for all we do.

All next week, I will continue blogging about these themes as I track the progress of the CSW to its final conclusion on Friday, March 15th. My trip to the CSW – a first, but certainly not the last – has been productive and illuminating. Yet, it has also introduced me firsthand to the “realpolitik” of advancing justice and wellbeing for women and girls around the world. Since such change is WCW’s reason for being, I look forward to dialoguing about the issues.

Layli Maparyan, Ph.D., is the Executive Director of the Wellesley Centers for Women at Wellesley College.

I can’t remember a time when our holiday season was more marred by violence than the one that just passed. Not only did the Sandy Hook Elementary mass shootings take place just days before Christmas (and in the middle of Hanukkah) in Newtown, CT, but there were also at least three other mass shootings in December (Happy Valley, OR, Frankstown Township, PA, and Webster, NY) – two of them seemingly “copycat” affairs. As if this weren’t enough, there were also mass shootings in October (Brookfield, WI), September (Minneapolis), August (Oak Creek, WI, and College Station, TX), July (Aurora, CO), May (Seattle, WA), April (Oakland, CA, and Tulsa, OK), March (Pittsburgh, PA), and February (Norcross, GA, and Chardon, OH) – making 2012 one of the most violent years on record for this kind of horror in the U.S.

In fact, the whole thing became personal for me three days after the Sandy Hook shooting when Sean Louis Callahan – the mate of one of my dear former students and a new policeman only four months into the career of his dreams – was fatally shot in the head and neck after responding to a domestic violence call in a hotel in Clayton County, GA. The perpetrator, who was also fatally shot in that incident, was a previously convicted felon. That a loved one of somebody I care about had to go down to stop such a potential tragedy only fuels my fire for doing something about the normalization of violence that pervades our society.

These mass shootings – as horrific as they are – are just the tip of an iceberg of normalized violence that is taken to extremes when mental health concerns, gun control issues, unresolved social oppressions, gender issues, and even economic insecurity are added to the mix. Taken together, these things are “always already” a powder keg waiting to blow up. Often these things are normalized in ways that keep us from seeing them unless we really look hard.

Over the holiday break, for example, I had a chance to visit Disney World with my family. Primed by recent events, never before had I noticed the degree to which guns are embedded as entertainment everywhere from Frontierland to Tomorrowland. As much as I love Disney World as a fun getaway for multiple generations, I found myself irked by these seemingly “harmless” portrayals of “guns as good” to kids. I also observed the still tremendous amount of normalized sexism presented as entertainment in a theme park that, on one level, appears to valorize women and girls through its emphasis on princesses. Listening to the “Carousel of Progress” – which features a father figure from different historical eras cracking jokes at the expense of his wife and daughter, among other things – for probably the fifth or tenth time in my life, I thought, “When is Disney ever going to progress to gender equality (or racial equality, for that matter)?” As someone who grew up in Florida, I love Disney World, and my point is simply some of the sources of violence in our society are “hidden in plain sight.”

Recent cases of gender-based violence, as well as the gendered dimension of recent episodes of violence that seemingly had little to do with gender, remind me that we can never look at violence in isolation. The shooting of 14-year-old girls’ education activist Malala Yousafzai of Pakistan, which I blogged about previously, was an attempt to suppress through violence women’s advancement to gender equality. The recent fatal gang-rape of a woman on a bus in Delhi, India, is an example of sexual aggression, which affects many women all over the world on a daily basis – from the epidemic war rapes of women in the Democratic Republic of Congo to commercial sexual exploitation and rape of women, girls, and boys all over the United States and elsewhere. The 40 million “missing girls” in China reflect a more systemic form of violence that comes from societal bias against women and girls.

We must also look, however, at the ways in which masculine socialization normalizes and even encourages aggression – which, in its most extreme cases (when combined with mental illness, economic marginalization, racial/ethnic/religious hatred, or misogyny, for instance) becomes violence, often horrific violence. Media depictions of gun violence, for example, whether in movies, music, or video games, feed into this masculine socialization by linking guns with “cool” – not just for U.S. men and boys, but for men and boys across the globe. If we stop short of examining these connections because we don’t want to face what we might have to change, we are shooting ourselves in the foot (or worse).

Obviously, violence isn’t just a U.S. thing. Anyone who has been able to sit through the constant stream of gruesome news reports from Syria, for example, has felt gut-level anguish over the seemingly interminable civil conflict there, particularly the wounds – many of them fatal – to innocent children. Violent civil conflicts and other insurgencies are now generating death and devastation in numerous parts of the world, from the Democratic Republic of Congo, Sudan, and Mali to Burma, Afghanistan, northwest Pakistan, Iraq, Mexico, and Colombia. The autumn flare-up of hostilities in the Israel/Palestine region and renewed violence in Egypt added to the somberness of this year’s holiday season. As we stand by from the safe distance created by our TV and computer screens, even this kind of violence has become dangerously normalized and numbing. Often, we are paralyzed into believing that there is nothing we can do.

I write this today because I beg to differ. I truly believe that violence can be eradicated, and that we have the power to make it happen. “You may say I’m a dreamer, but I’m not the only one.” With this New Year, let us resolve to even explore the possibility of ending violence in our world – of truly creating a peaceful and nurturant global society – and to commit to taking the small (and big) steps that will lead us in this direction.

Please join me in 2013, if you care about these issues, by making three commitments:
1) I commit to the belief that we can eradicate violence,
2) I commit to engaging in honest and sophisticated discussions about the causes of violence as well as earnest searches for ways to reduce and eliminate violence, and
3) I commit to taking whatever personal and professional steps I can take to make ending violence a reality, and to work with and support others at home and globally who are doing the same.

One of my favorite quotes is attributed to Milarepa, a one-time murderer who eventually became a Buddhist sage: “In the beginning, nothing comes. In the middle, nothing stays. At the end, nothing goes.” In our efforts to end violence in our world – in our nations, in our neighborhoods, in our homes, and in ourselves – let us commit to a beginning, a middle, and an end, knowing that if we are patient and persistent and creative and compassionate, we will get there.

Layli Maparyan, Ph.D., is the Executive Director of the Wellesley Centers for Women at Wellesley College.

Massachusetts Corrections guidelines permit shackling women prisoners by one foot during birth and according to testimony given to the Joint Committee on the Judiciary in September 2011, women have left the hospital after giving birth shackled at their waist, arms, and legs. Such practices have been deemed a violation of the United Nations Convention against Torture, yet in a national study by the ACLU, such practices have been outlawed in only 18 states. Also, each year hundreds of women are held in the Massachusetts state women’s prison awaiting trial in the most overcrowded unit in the state, deprived of programs and family contact, because their counties cannot hold them, and they could not pay bail as low as $50.

Both situations run counter to the Bangkok Rules adopted by the U.N. General Assembly in December 2010. Officially termed the United Nation Rules for the Treatment of Women Prisoners and Non-Custodial Measures for Women Offenders,” they expand government’s efforts to comply with international minimum standards for the treatment of offenders by emphasizing the special circumstances and needs of women. Certainly, the Rules impact was evident at an international conference, Women, Crime and Criminal Justice Practice: Diversion, Dignity, Desistance and Dignity, held at the University of Cambridge, January 2012. The U.K. participants reported on changes in the policies and practices affecting women offenders in the wake of a scathing report on the treatment of women prisoners issued in 2004, and participants from 18 countries spoke of the challenges of working with female offenders and their reform efforts.

Although the average daily count of women prisoners in the U.S. is over 210,000, compared with 4,000 in the U.K., 2,000 in Italy, and 700 in Sweden, the circumstances and needs of women offenders throughout the world are remarkably similar. These include reproductive health and pregnancy; mental illness and substance abuse (often as co-occurring disorders); the separation from  dependent children for whom they have sole custody; experiences of violence and trauma; lack of education and training; sexual victimization by criminal justice personnel; and restricted eligibility for state benefits.

Many people in the U.S. believe that discussions of human rights belong in third and fourth world cultures; for many it is indeed surprising that a handbook, Treatment of Women Prisoners, based on the Bangkok Rules and written by advocates in Sierra Leone, could benefit women in the U.S. However, I recommend that policy makers, advocates and criminal justice personnel read this handbook or others like it together with recent ACLU reports on these important topics.

The Massachusetts Women’s Justice Network (MWJN) platform for change in 2013, will focus on the reducing the numbers of women held in the state’s pre-trial unit and women’s health needs. For more information on the MWJN’s work, email ekates@wellesley.edu, and to learn more about the Bangkok Rules and ACLU efforts refer to:

ACLU (2012). Briefing Paper: the Shackling of Pregnant Women & Girls in U.S. Prisons, Jails, and Youth Detention Centers. Washington DC: ACLU (2012). Briefing Paper: the Shackling of Pregnant Women & Girls in U.S. Prisons, Jails, and Youth Detention Centers. Washington DC: ACLU

Mahtani, S. (2012) United Nations Rules for the Treatment of Women Prisoners: A Handbook.  Freetown: Sierra Leone. Advocaid.

Pradier, C. (2012) Penal Reform and Gender: Update on the Bagkok Rules.  DCAF (Geneva Center for the Democratic Control of Armed Forces).

Erika Kates, Ph.D. is a Senior Research Scientist at the Wellesley Centers for Women, Wellesley College, who directs the Gender & Justice Project on Women Offenders.

Now that we’ve had a day to reflect on the U.S. presidential election results, it’s time to get back to the business of changing the world for women and girls, their families, and communities. We have the election to thank for bringing to light a growing gender gap in terms of the kinds of issues women and men are concerned about, and we would do well to study this more deeply. During the campaign season, “women’s issues” included not only the right to abortion, reproductive freedom and justice, and access to contraception, but also jobs, pay equity, education, health care, violence against women, and even, sadly, rape. And I can’t begin to name all the issues that didn’t even make it to the table of discussion. We were reminded, yet again, that we still have much work to do to make our nation – not to mention the world–a place that is safe and welcoming for women and girls, a place that respects and cultivates women’s and girls’ capabilities, and a place that acknowledges the reality that women’s issues are everybody’s issues.

As much as we may be energized, inspired, stunned, angered, or even fatigued by the election of our nation’s leaders, I think we should never lose sight of the reality that “we are the ones we have been waiting for.” And there is so much we can and should do of our own initiative, regardless of what government is or isn’t doing to make our dreams of social change a reality. Presidencies are complicated, and we can’t always rely on political leaders to realize our visions the way we might like. We must step into our own potential as the initiators and inaugurators, stewards and sustainers, of the change we wish to see in the world. I am genuinely thankful, on behalf of all of those who came before in many generations, to establish this diverse nation and secure the rights of people of all genders and backgrounds to vote, for those who did exercise that right on Election Day. At the same time, I hope we recognize the need to elect ourselves as agents of change. Now, it is time to roll up our sleeves and get back to work–perhaps with even greater exuberance.

I invite you to share with us, in response to this blog, your highest hopes for women and girls, their families and communities, during the next four years. Have you chosen an issue to advocate for or work on? What do you care most about right now? How can we best work together to increase our power to make a difference? And, very importantly, have you asked any of the young women and girls around you what they think? Let’s start a conversation!

Layli Maparyan, Ph.D., is the Executive Director of the Wellesley Centers for Women at Wellesley College.

Half the Sky is a two-part documentary film that aired on PBS stations beginning October 1 and 2, 2012. The film’s themes are 1) the ubiquitous violence against women that is perpetrated throughout the world, especially during and in the aftermath of war, and 2) the efforts made by courageous women- many of whom have experienced violence personally, to overcome this oppression. The film features U.S. women with celebrity status – Eva Mendes and Meg Ryan among others – to draw attention to these themes. The inspiration for the film was a book with the same title, co-authored by the husband-and-wife team of New York Times correspondents Nicholas Kristof and Sheryl WuDunn, and began with their efforts to explain the “disappearance” of thousands of girl babies every year in China, where traditionally boys are favored.

As a lifelong researcher in the area of the concerns of women in poverty I think this film has great value in drawing the viewing public’s attention to the oppression of women worldwide. However, as a social scientist and activist I have serious concerns about the ethics of making of this film, especially in the case of the two girl rape victims in Sierra Leone; Kristof’s so-called “encounter” with a three-year old girl rape victim and his interview with a 13-year old girl raped by her uncle. Both girls experienced traumatic events likely to leave profound and long-lasting effects on their lives. They are, as all trauma-informed literature states, vulnerable to being re-traumatized in any situation where there is a male and they feel insecure, and their experiences are complicated by cultural norms and deference to locally influential men. It was insensitive at best to have a white adult male taking the lead in talking one-on-one with these girls. Further, the lack of privacy -- showing the girls’ faces and broadcasting their undisguised voices -- likely endangered the girls and their families, if not immediately then at some point in the future. There are many ways in which the film’s message could have been equally well transmitted but with more consideration shown for the victims.

I recommend these readings to help shed light on the complex issues we should consider in aiding women and advancing their security:

• Blanch, Andrea, Beth Filson, and Darby Penney. "Engaging Women in Trauma-Informed Peer Support: A Guidebook."
• Washington DC: National Center for Trauma Informed Care., April 2012. Campbell, Rebecca. "The Community Response to Rape: Victims' Experiences with the Legal, Medical, and Mental Health Systems." American Journal of Community Psychology 26, no. 3 (1998): 355-79.
• Covington, Stephanie. "Gender Matters: Creating Services for Women and Girls." In First Annual Forensic Mental Health Conference. University of Massachusetts Boston, 2008.
• Federal Partners Committee on Women and Trauma. "Women and Trauma: A Federal Intergovernmental Partnership on Mental Health Transformation." Washington, DC, 2011.
• Owor, Maureen. "Evaluating Gender Responsiveness of Transitional Justice Initiatives in Reparation." In Advocates for Public International Law. Uganda, 2011, September.

Erika Kates, Ph.D. is a Senior Research Scientist at the Wellesley Centers for Women, Wellesley College.