Disagreements about how to end injustice, and specific injustices,
are as old as injustice itself. Whether one is considering the
injustices of colonialism, racist domination, oppression of women...in
each and every one of these areas, those who can agree in broad general
principle have often found themselves disagreeing over specifics,
including some major ones. To make common cause does not magically
bring about harmony.
When Gandhi fought to escape the injustices of British rule, he was
opposed by people who resisted his ideas about throwing over caste
distinctions. When Mandela picked up arms to fight apartheid, many
withdrew their support from his movement. When King sought to expand
his conception of civil rights to include equal access to economic
opportunities, former and potential allies turned against him.
None of these examples of fights for justice achieved perfect justice, no more than the Civil War achieved a perfect Union. But I do believe that the U.S. Civil War achieved a more perfect
union. Likewise, I believe the India of today is a far more equitable
place than the India of one hundred years ago, that the South Africa of
today, like the U.S. of today, has achieved within the past fifty years
enormous strides toward racial justice.
My own dream is that within my lifetime, I see the progress toward
the good of justice for women that Gandhi, Mandela, and King got to see
the toward the goods of justice they pursued in their lifetimes. They
managed to see results in their pursuits even though each had to learn
when to resist pressures from people who genuinely shared their vision
and when to resist the lure of becoming subservient to those who
offered only short term funding and enrichment rather than truly shared
commitment.
Now, even as I write this, millions of men and women are freshly
galvanized to make it a reality that all the world comes to see women's
rights as human rights, to see woman as just as much the paradigm
representative of humanity as man, and therefore to see a woman's
rights as indistinguishable from any human's rights. With all that
energy comes passion and motivation. But with it comes too friction and
infighting. With it too comes the willingness by some to give up the
chance to speak truth to power, in order perhaps, to gain power, but
nevertheless at the sacrifice of a chance to speak without fear of
offending.
I believe that at the end of every day, and at the start of every
morning, a person needs to be able to reflect upon herself or himself,
and address these questions to herself or himself: if I am fighting for
justice, am I making choices that do not compromise my integrity? What
can I tolerate in allies even if I cannot join wholeheartedly in every
step they take? Can I broaden my toleration without selling out my
convictions?
Especially in the fight against the subjugation of women, men and
women must ask themselves these questions, because one of the hardest
obstacles to achieving progress toward the good of justice for women is
the tendency toward infighting on the one hand and selling out on the
other. Fighters for the empowerment of women tend to care about all
sorts of injustice and obviously have some very basic differences,
including differences in sex, race, and class. These differences can
lead to fissures and cracks that can render the fight for justice for
women, for justice for people, very tough going. But the common
interest in justice for all must be used to resist the fissures and to
repair them, when possible. What cannot be repaired is selling out.
Certainly, one person's "sell-out" may be another person's "reasonable
compromise". Personally, I believe in the necessity to question one's
own choices in such matters very closely, because it is very tempting
to see oneself as the reasonable compromiser, the unifier, the one who
moves beyond "unnecessary" partisanship rather than to recognize in
oneself the more natural tendency in human nature toward selling out.
For my own part, I prefer to err on the side of sticking to my
convictions rather than losing them in a process of mollification and
conciliation. If enough other people join me in those convictions, then
they and I will not have to mollify and appease: we will ultimately
have coming to us those who would now have us coming to them. We will
be numerous enough and bonded together strongly enough in the fight for
women's rights - the fight for human rights - to the point where will
we have the upper hand, both ethically and tactically.
For my own part, I would rather take ten million baby steps toward
the good without losing my footing in conscience than take a great leap
and risk losing my moral compass. I will march with as wide a cohort as
I can - even when we disagree on some things - in the name of reaching
my goals. But I will not join ranks with those who are able to take
heady leaps that gain them a seat at the local powerbroker's table or a grant of some of that powerbroker's money at the price of their integrity.
If ten million or twenty million or fifty-one million people choose
to baby step along with me and I with them, we will, together, make the
same rate of progress as those who choose to go it more or less alone.
In the fight to beat misogyny and sexism, in the fight to achieve
proper representation and empowerment for women, I expect great
changes. I demand great changes. I will work toward great changes. But
I know the greatest shifts toward justice take years to accomplish. To
stick it out, every step forward must be appreciated and celebrated
(e.g. Senator Clinton's name placed in nomination even at the admitted
charade of a free and open Democratic Party convention) and every step
backward must be condemned and resisted (e.g. the retention of a
speechwriter for the President of the United States of America who
participates in boorish, distasteful and sexist party shenanigans.)
Time is on the side of those who fight for justice, so long as those
who fight for justice do so with patience and tenacity, and resist the
parallel temptations toward selling out or excessive infighting.