Confirming the myth of female incapacity

With the advent of the capitalist mode of production, then, women were relegated to a condition of isolation, enclosed within the family cell, dependent in every aspect on men. The new autonomy of the free wage slave was denied her, and she remained in a pre-capitalist stage of personal dependence, but this time more brutalized because in contrast to the large-scale highly socialized production which now prevails. Woman's apparent incapacity to do certain things, to understand certain tilings, originated in her history, which is a history very similar in certain respects to that of "backward" children in specialist classes. To the extent that women were cut off from direct socialized production and isolated in the home, all possibilities of social life outside the neighborhood were denied them, and hence they were deprived of social knowledge and social education. When women are deprived of wide experience of organizing and planning collectively industrial and other mass struggles, they are denied a basic source of education, the experience of social revolt. And this experience is primarily the experience of learning your own capacities, that is, your power, and the capacities, the power, of your class. Thus the isolation from which women have suffered has confirmed to society and to themselves the myth of female incapacity. It is this myth which has hidden, firstly, that to the degree that the working class has been able to organize mass struggles in the community, rent strikes, struggles against inflation generally, the basis has always been the unceasing informal organization of women there; secondly, that in struggles in the cycle of direct production women's support and organization, formal and informal, has been decisive. At critical moments this unceasing network of women surfaces and develops through the talents, energies and strength of the "incapable female". But the myth does not die. Where women could together with men claim the victory-to survive (during unemployment) or to survive and win (during strikes)- the spoils of the victor belonged to the class "in general". Women rarely if ever got anything specifically for themselves; rarely if ever did the struggle have as an objective in any way altering the power structure of the home and its relation to the factory. Strike or unemployment, a woman's work is never done. The capitalist function of the uterus Never as with the advent of capitalism has the destruction of woman as a person meant also the immediate diminution of her physical integrity. Feminine and masculine sexuality had already before capitalism undergone a series of regimes and forms of conditioning. But they had also undergone efficient methods of birth control, which have unaccountably disappeared. Capital established the family as the nuclear family and subordinated within it the woman to the man, as the person who, not directly participating in social production, does not present herself independently on the labor market. As it cuts off all her possibilities of creativity and of the development of her working activity, so it cuts off the expression of her sexual, psychological lid emotional autonomy. We repeat: never had such a stunting of the physical integrity woman taken place, affecting everything from the brain to the uterus. Participating with others in the production of a train, a mi or an airplane is not the same thing as using in isolation the same broom in the same few square feet of kitchen for centuries. This is not a call for equality of men and women in the construction of airplanes, but it is merely to assume that the difference between the two histories not only determines the differences in the actual forms of struggle but brings also finally to light what has been invisible for so long: the different forms women's struggles have assumed in the past. In the same way as women are robbed of the possibility of developing their creative capacity, they are robbed of their sexual life which has been transformed into a function for reproducing labor power: the same observations which we made on the technological level of domestic services apply to birth control (and, by the way, to the whole field of gynaecology), research into which until recently has been continually neglected, while women have been forced to have children and were forbidden the right to have abortions when, as was to be expected, the most primitive techniques of birth control failed. From this complete diminution of woman, capital constructed the female role, and has made the man in the family the instrument of this reduction. The man as wage worker and head of the family was the specific instrument of this specific exploitation which is the exploitation of women. The homosexuality of the division of labour

In this sense we can explain to what extent the degraded relationships between men and women are determined by the fracturing that society has imposed between man and woman, subordinating woman as object, the "complement" to man. And in this sense we can see the validity of the explosion of tendencies within the women's movement in which women want to conduct their struggle against men as such11 and no longer wish to use their strength to sustain even sexual relationships with them, since each of these relationships is always frustrating. A power relation precludes any possibility of affection and intimacy. Yet between men and women power as its right commands sexual affection and intimacy. In this sense, the gay movement is the most massive attempt to disengage sexuality and power. But homosexuality generally is at the same time rooted in the framework of capitalist society itself: women at home and men in factories and offices, separated one from the other for the whole day; or a typical factory of 1,000 women with 10 foremen; or a typing pool (of women, of course) which works for 50 professional men. All these situations are already a homosexual framework of living. Capital, while it elevates heterosexuality to a religion, at the same time in practice makes it impossible for men and women to be in touch with each other, physically or emotionally-it undermines heterosexuality except as a sexual, economic and social discipline. We believe that this is a reality from which we must begin. The explosion of the gay tendencies have been and are important for the movement precisely because they pose the urgency to claim for itself the specificity of women's struggle and above all to clarify in all their depths all facets and connections of the exploitation of women. Surplus value and the social factory At this point then we would like to begin to clear the ground of a certain point of view which orthodox Marxism, especially in the ideology and practice of so-called Marxist parties, has always taken for granted. And this is: when women remain outside social production, that is, outside the socially organized productive cycle, they are also outside social productivity. The role of women, in other words, has always been seen as that of a psychologically subordinated person who, except where she is marginally employed outside the home, is outside production; essentially a supplier of a series of use values in the home. This basically was the viewpoint of Marx who, observing what happened to women working in the factories, concluded that it might have been better for them to be at home, where resided a morally higher form of life. But the true nature of the role of housewife never emerges clearly in Marx. Yet observers have noted that Lancashire women, cotton workers for over a century, are more sexually free and helped by men in domestic chores. On the other hand, in the Yorkshire coal mining districts where s low percentage of women worked outside the home, women are more dominated by the figure of the husband. Even those who have been able to define the exploitation of women in socialised production could not then go on to understand the exploited position of women in the home; men are too compromised in their relationship with women. For that reason only women can define themselves and move on the woman question. We have to make clear that, within the wage, domestic work produces not merely use values, but is essential to the production of surplus value. This is true of the entire female role as a personality which is subordinated at all levels, physical, psychical and occupational, which has had and continues to have a precise and vital place in the capitalist division of labor, in pursuit of productivity at the social level. Let us examine more specifically the role of women as a source of social productivity, that is, of surplus value making. Firstly within the family.