By Jeremy Quinn
“Male writers may suffer strains on their single-minded dedication to their art for reasons of class or race or nationality, but so far no male writer is likely to be asked to sit on a panel addressing itself to the special problems of a male writer, or be expected to support another writer simply because he happens to be a man. Such things are asked of women writers all the time, and it makes them jumpy.” – Margaret Atwood
Jumpy. Classic Atwood, that word choice. So understated as to be a whisper (gender bias having, of course, made women so much more than ‘jumpy’ – affronted, insulted’, enraged come to mind), it is yet a deadly whisper, a warning, even, to WATCH OUT, for women, you see, have been put on an irregular course; after centuries of gender bias, they’re at an unpredictable, jumpy stage, and their actions might still upend the status quo.
One way to do that? Hold the publishing world accountable. If gender bias is a cloudy term, so vague of an accusation that powerful men can deny or evade it with disarming ease, then deploy careful, fact-based research – free of anecdote or bias – to discern and disseminate the exact figures and dispel the clouds. Gain the means to state that __ journal published # __ women and # __ men over the course of # __ issues. Publish the results annually. Establish patterns and prove the bias. The hope, as voiced by Erin Belieu, in this interview from 2015? That, once faced with the incontrovertible reality that men’s voices are systematically valued over those of women, editors and publishers responsible for the bias will naturally seek more equality, and “deserving women’s texts – across the globe – [which] remain unpublished or out-of-print” will find their audience.[i] Belieu references two journals whose editors have made efforts toward more equitable publication numbers, Tin House and the Paris Review. In her words, “Their editors said, ‘Yep. VIDA makes a good point. Let’s fix this.’ And they did. No drama… They decided that what VIDA is saying matters” (108).
“Speaking truth to power is not about moral superiority. In order to be effective, it has to be aimed at changing the target’s fundamental attitudes.” – Bayard Rustin
“The Satyagrahi’s {Truth-Seeker’s] object is to convert, not to coerce, the wrongdoer.” – Mahatma Gandhi
“I can’t think of a woman writer I know who doesn’t have stories about the disturbing things that were said or done to her because of her gender while pursuing her writing career… Some women will share their stories readily, and some are more reticent… VIDA’s presence has made a lot more women willing to take the risk”, Belieu claims (103). More women sharing their stories, risking the label ‘Crazy’, ‘Bitchy’, or ‘Selfish’, for the Sake of Truth EQUALS = more power to women, more women’s voices published, and less power to the Patriarchy. A very healthy equation! And one very familiar in the #MeToo age.
“Of course, it was illegal and criminal and that was very satisfying, to tell the truth, and be supported in telling the truth.” – Gloria Steinem, on the first issue of Ms. magazine.
… but (and also, ‘of course’) the health of the above equation very much depends on which women’s stories are deemed worthy of being heard. Tarana Burke (an African-American woman) founded MeToo in 2006, but it was the tweet of (Caucasian woman) Alyssa Milano in 2017 concerning (Caucasian man) Harvey Weinstein, which took the movement viral. While fully aware of the movement’s radical international impact, Ms. Burke has often expressed concern that MeToo, conceived as a platform to assist women in neighborhood communities of color, was co-opted by the white entertainment industry. “We are socialized to respond to the vulnerability of white women”, she states.[ii]
In her July 1972 New Yorker article The Women’s Movement, Joan Didion implies that minority groups, in their efforts toward justice, lose their cause when they work for ‘social ideals’ rather than issues of immediate reform – i.e, ‘class interests’ rather than a seat on the bus.[iii] She identifies feminism’s Second Wave as falling prey to just that; its inauguration, she claims, arrived with “the invention of women as a ‘class’. The women’s groups spearheading this Wave “seized as a political technique a kind of shared testimony… They purged and regrouped and purged again, worried out one another’s errors and deviations, the ‘elitism’ here, the ‘careerism’ there.” A question looms large here: whether women (and, perhaps, by extension, other underrepresented groups) do best to control/create their own means of production, or to demand a greater share of those which exist? Returning to the interview under discussion: “I don’t think we address gender bias by taking our ball and going off to make our own game,” Belieu claims, “Why should women writers want anything less than their male counterparts have?” (109).[iv]
“Why were we constantly told, you can’t do this, don’t do that, temper your ambition, lower your voice, stay in your place… Why wasn’t a female striving seen as life enriching?… If I felt that way, I wondered how the people of color around me felt.” – Billie Jean King
The VIDA Board announced in 2019 that the organization’s programs would be put on pause to “focus inwards and re-examine our foundations” due to a “climate of white feminism with racist, cis-centrist, and ableist overtones” within the organization that was allowed to persist.[v] 2019 marked the last VIDA Count.
Gender equality is a valuable social goal; in the struggle for that achievement, it must be acknowledged that all women don’t share identical advantages or the same goals. The longer one sits with Belieu’s interview and considers the motivations for the VIDA Count, the more questions arise concerning the struggle for gender equity. Do women compose a class? If not, where is the line between gender and class drawn? Should the language of oppressed racial minorities be used in women’s liberation? Where does the experience between these groups diverge, and where is their cause the same? And how do answers to these questions apply to our understanding of Arkana’s purpose or the literary journal as a form?
“Speaking truth to power makes no sense. Instead, speak truth to the powerless. Or better, with the powerless. Then they’ll act to dismantle illegitimate power.” – Noam Chomsky
[i] VIDA’s website.
[ii] https://www.npr.org/2021/09/29/1041362145/me-too-founder-tarana-burke-says-black-girls-trauma-shouldnt-be-ignored
[iii] The New Yorker, July 1972.
[iv] In 2016, a year after giving the interview discussed here, and in direct response to the result of that year’s US Presidential election, Belieu founded “Writers Resist”, a feminist literary collective. Its last biweekly issue launched January 2021. Today, Belieu is a full professor at the University of Houston’s Creative Writing Department; of the paragraphs in her bio, only one mention is made of her participation with the VIDA Count.
[v] VIDA’s website.
Jeremy Quinn is in his first year in the MFA Creative Writing program at the Univesity of Central Arkansas. After specializing in Fiction Writing at the University of Montana (BA) and working/publishing years thereafter in the fields of travel and taste, he is now honing his genre voice at UCA with a strong emphasis on creative nonfiction.