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In a culture which holds the two-parent patriarchal family in higher esteem than any other arrangement, all children feel emotionally insecure when t… - bell hooks
" "In a culture which holds the two-parent patriarchal family in higher esteem than any other arrangement, all children feel emotionally insecure when their family does not measure up to the standard. A utopian vision of the patriarchal family remains intact despite all the evidence which proves that the well-being of children is no more secure in the dysfunctional male-headed household than in the dysfunctional female-headed household. Children need to be raised in loving environments. Whenever domination is present love is lacking. Loving parents, be they single or coupled, gay or straight, headed by females or males, are more likely to raise healthy, happy children with sound self-esteem. In future feminist movement we need to work harder to show parents the ways ending sexism positively changes family life. Feminist movement is pro-family. Ending patriarchal domination of children, by men or women, is the only way to make the family a place where children can be safe, where they can be free, where they can know love
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About bell hooks
bell hooks (born Gloria Jean Watkins; September 25, 1952 – December 15, 2021), was an American university professor specializing in social criticism focused on groups distinguished by established differences in social power.
Biography information from Wikiquote
Also Known As
Birth Name:
Gloria Jean Watkins
Alternative Names:
Gloria Watkins
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Additional quotes by bell hooks
To be in the margin is to be part of the whole but outside the main body. As black Americans living in a small Kentucky town, the railroad tracks were a daily reminder of our marginality. Across those tracks were paved streets, stores we could not enter, restaurants we could not eat in, and people we could not look directly in the face. Across those tracks was a world we could work in as maids, as janitors, as prostitutes, as long as it was in a service capacity. We could enter that world but we could not live there. We had always to return to the margin, to cross the tracks, to shacks and abandoned houses on the edge of town. There were laws to ensure our return. To not return was to risk being punished. Living as we did-on the edge-we developed a particular way of seeing reality. We looked both from the outside in and and from the inside out. We focused our attention on the center as well as on the margin. We understood both. This mode of seeing reminded us of the existence of a whole universe, a main body made up of both margin and center. Our survival depended on an ongoing public awareness of the separation between margin and center and an ongoing private acknowledgment that we were a necessary, vital part of that whole. This sense of wholeness, impressed upon our consciousness by the structure of our daily lives, provided us an oppositional world view-a mode of seeing unknown to most of our oppressors, that sustained us, aided us in our struggle to transcend poverty and despair, strengthened our sense of self and our solidarity. ... Much feminist theory emerges from privileged women who live at the center, whose perspectives on reality rarely include knowledge and awareness of the lives of women and men who live in the margin. As a consequence, feminist theory lacks wholeness, lacks the broad analysis that could encompass a variety of human experiences. Although feminist theorists are aware of the need to develop ideas and analysis that encompass a larger number of experiences, that serve to unify rather than to polarize, such theory is complex and slow in formation. At its most visionary, it will emerge from individuals who have knowledge of both margin and center.
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