Pro-Life Feminist: Not a Contradiction in TermsINSIGHT MAGAZINE
I would get angry looking at bumper stickers on people's cars! I would get angry at the way the whole debate was being twisted in the media so that if you were antiabortion you were anti-woman.
Feminists for Life of America was founded in 1972 by women who resisted approval of abortion by the National Organization for Women (NOW) and other feminist groups. These rebel feminists believed that women could support feminist goals such as greater employment opportunities without embracing abortion on demand.
Instead, NOW kicked them out.
Reorganized in the mid-1990s, Feminists for Life now has 5,000 members nationwide. Serrin Foster, the group's friendly and outspoken president, likes to compare the impact it delivers despite its small size to that of a SWAT team.
Foster points out that great early American feminists such as Susan B. Anthony and Elizabeth Cady Stanton were deeply anti-abortion, which makes American feminism's relationship with prolife convictions a very long one indeed.
Foster speaks regularly at college campuses across the country. She's spoken at Harvard and Stanford universities, where her audiences have been largely hostile. She's also talked at Cambridge and Oxford universities.
Almost everywhere, though, people are willing to hear her message about why women should try to preserve life. She speaks compassionately on college campuses, focusing on where pregnant women can go to get help and support to keep their children at a time when a lack of funds and a fear of dropping out of school might seem to point to abortion as the only solution.
following is an interview with her:
I saw that advertisement, my first and immediate reaction was that I had to do
this. I took an enormous pay cut because I knew this was where my heart is. I
knew this organization was right for me. So on 4/4/94, I moved to Feminists for
As everyone was talking about the ERA, the word "abortion" began to appear in the discussions. I was sitting there listening to all the rhetoric about feminism — how it was supposed to be based on nondiscrimination, nonviolence and justice for all. But I thought abortion violates each of these basic feminist tenets: It's violent, it's discriminatory and it certainly isn't justice for the unborn child.
More important, I had heard of so many girlfriends having abortions now that it was legal, and I knew how painful it was for them. The revolution was hurting women, and abortion in particular was hurting women. Women started saying, "I can do everything," and men said: "Okay, it's your body, it's your choice. It's your problem."
there were good things that were coming out of the rise of feminism: the opportunity
for women to work in different and nontraditional jobs, for example. But I felt
very alone in my pro-life and pro-woman convictions. I knew I was a pro-life feminist,
but I absolutely refused to choose between women and children.
I kept thinking, "We're feminists; we're supposed to be problem-solvers; we're
supposed to figure out solutions in which women don't have to be drawn into violence."
And nobody was talking about how devastating abortion is to women.
A 1997 Gallup poll underlined the importance of reaching college-age women. It showed that the influence higher education had on opinions and attitudes about abortion was extraordinary and revolutionary. When men go to college they don't change their opinion about abortion, although overall they are more for abortion than women. But women, when they graduate from high school, are more against abortion than they are for it. By the time they are graduated from a four-year institution, however, three out of four women support abortion.
breaks down like this: When they enter college, 37 percent support abortion and
56 percent oppose it. Four years later, 73 percent support abortion. It's that
much of an increase.
A woman gets pregnant while in college and breaks up with her boyfriend. She knows that she doesn't believe in abortion, so she asks herself, "How can I keep this child?" She looks around her college and sees that it's putting up lots of buildings, but none are housing for pregnant women. She looks into day care and sees it costs $6,000 a year — too much for her to pay and stay in school. She reads the health-insurance policy provided by student health care and finds there is no maternity coverage.
we have started working with colleges to seek a supportive environment for pregnant
women who do not want an abortion. We say, "Let's talk about the options she has:
marriage, single-parenthood, adoption. And let's think about the resources that
are available on campus and off campus, too, that would help her and reinforce
her choice against abortion."
They also have a beeper service and, if a woman is having a crisis in the middle of the night or on a weekend because she has discovered she is pregnant, she can locate somebody to talk to immediately. Georgetown set aside four of its town houses, endowed properties, for pregnant and parenting students.
was another big change on campus. There now are many kids having kids while they're
still in high school, and when they go to college they're hiding their children
from their peers. But students on campus have now started saying, "I'm a mom."
must have seen me as if I were a member ofthe KKK [Ku Klux Klan] walking into
an NAACP [National Association for the Advancement of Colored People] meeting.
But, except for one person, they all stayed to hear me out. Afterward students
came up and said they agreed with about 98 percent of what I had said. But the
front page of the student paper the next day blared: "First Pro-Life Speaker in
Five Years." Such a situation, especially where life-and-death decisions are being
made, is shameful.
For more information on Feminists for Life, visit http://www.feministsforlife.org.
"Pro-Life Feminist: Not a Contradiction in Terms." Insight Magazine (October 1, 2001).
This article reprinted with permission from Insight Magazine.
Copyright © 2003 Insight Magazine
Not all articles published on CERC are the objects of official Church teaching, but these are supplied to provide supplementary information.