瑪’’’’’’ (MARGARET SANGER)

’身’’’ The Right to One's Body

    ’個婦’不’稱’’爲’由’’除’’擁有’’握’’’身體’

        瑪’’’’’’(1883’1966)’’爲推’’’’’堅韌不’’鬥’而成爲國際’’’’’’’生’’’’寧’’’’’個’’中排’第六’’’曾’’’’’’市’’區當’’’親眼目’’當’母親’嬰’高’’’’’’情景’當’’’’’’提’’’’識’有’’’’’’’種’’’’’’’鬥’’

       l 914’’’’’’’’’婦’反’’’’雜’ (’’’’爲’’’’’’)’’’’’本標’爲’’’’’限’’’’’’’’爲當’’’’傳播’種資’’’’’’’’’’’控’’’’’’’’’’’’未予’’’l 916’’’’布’’’創辦’’國第’’’’’’’’’“公妨’”’’’’’化’’’’’天’

       ’’’’’’’’傳’’’重’’’’’著’間’推移’’’’對’們獲’’’’識’’限’’1973’’最高’’’’羅對韋’’’’中’擊’’止’’’’’’’1989’最高’’’裁’’’國’’’’’’圍內允’’’’

      ’’’’文章’’’’’’婦’’’’類’’’’

         ’’’問’’接産生’婦’掙脫’縛’’’’由’’’’婦’’’’’生’’’’成’’種’縛’’們’’’’’’奴’’’’亦’’’’’奴’’需’解除’’’’婦’’肉體’’’’’’’’情生’首’’’爲生’’’而’’’’’完’窒’’’類’未’’’’婦’’身’’’成之’毀之’’’們’’有’’值’考’’問’’白’’’’’’個’實’’’握’由’手’’’婦’’’’’’’婦’’’務’不論’’’’做’什麽’婦’’’’避’’任’’期’’’’們’剝奪’’’’種’務’機’’’今’們正’’’’’’’’中’身而’’’’’’’’’分擔操勞’’’婦’’’’’樣’’有’’’替’們’’’務’’’’’’’’之’’而’有婦’’’’’解’’’’

    ’’’基本’由’婦’’’由’’個’由’民族不’’由當奴隸’母親們生’’’個’’鏈鎖’’母親’’選擇’’’把’種’縛分給’’’’’’個婦’不’稱’’爲’由’’除’’擁有’’握’’’身體’’個婦’不’稱’’爲’由’’除’’’’覺’’’’’’做個母親’ 

    ’’不’’’改變’種情’’’有’婦’’’食’’稱’’爲’由’’而’’’婦’’蔑視’’關’’傳統而’稱’由’’’立’婦’’實獲’’不應’’’’由’’’種’由除’不’限’’’’’’’偶’’’做母親’’質’’’方面都不足掛齒’’們’少不必’’’’’’’’賜’維’生’’’’食’’’不’賦予’們’’’欲’’’’’種欲望比’’’’’’’’’’’’’爲’’’’種’’’’們還’必須面對’解’當母親’問’’

    對’’擇偶問’’’視傳統習’’’’’’們’’由’’’’’’’個’’’’’’問’’’’’們’不’限’’擇偶’還’’脫不’’’’’生’’’’成’’奴’’’’’實際’’比’有’’’’’選擇’’’結’’婦’’對’不’’結’’婦’’’’’習’’壓’’’’’’’們’爲奴隸’ 

    不論’’’種’’’問’’提’什麽解’辦’’不論’’’’解’辦’’’’’舊還’離’’’’’’’允’’還’’抗’’’’’’結’婦’仍’’原’’’’’除’’們’’’’’’’當母親’生’個’’’’’不’’避’問’本身’足’’’’成爲’個首’’婦’’問’’’’面’’’當母親應’’’’’’’婦’關切’’’

    ’’有’堅’’爲’’’’’’’爲雙方’動’’控’’’’’’任’不該’’婦’’有’’問’’’’們’’不’’偶’健’不論’樣’月都’’假’難’’’’們’任務不該交給’’’反而該由婦’們完成嗎?

    我們必須’’個角’’’’’’及實’’’’條件’’’’視婦’問’’’個側面’’’個’’’’中’’’’疑’成爲’’’婦’’’關切’’’我們今天’面’’’酷而’’’避’’實’’’’不僅’絕’’’類’任’而’’’’’’’’’圖’止婦’爲’’’擔’’任而獲’’識’今天’們仍’’’屬’’’’’爲’們’’偶’絕’’’’’需’把’們’’’立’個’’’們仍’’’縛’’’爲’’’們’把解’’問’’’動’交給’’’’’而’’’’們除’’’’’’’’’’’欺’’’’’’’’’’’’’’讓’’’解’’問’’婦’’’’們’欲望’’’用’’’’奴’’ 

    誠’’’種情’結’’’’’’’’不’’’婦’’’’’重’’’誠’’應該讓’’醒’’’’’’’’’’’’’我們’’’’們’天’’都對’’’打’踢’’婦’’’累月’’著’孕’生’’培’’’’’’重擔’’’’著畸’’’’’營’不’’勞累’’’’’’’婦’’心最’’最’’最’’’’’’’’爲’’’次’孕’’’們’’情生’最’窒’’’’們’’我’’機’’’最’喪失’ 

    ’條件而不’’論’’’實而不’夢’’’’’問’’解’方式’它們把它壓’婦’’’’’們’懂’’不論’’方面’’’’’’任’什麽’’們不’’該’任’’們’懂’’不論’’個’’夫’’麽溫’體’’婦’’’’’’體休’’’什麽’’爲’’’’’’’’章’’’’’’們’’’不論’實應當’’樣’’’’’不’’避’’實’’婦’’永遠不’’由’除’’們爲’’奪’’由’ 

    婦’’’有’’’’識’’還有’們應該’白’’情’婦’們’’傾’’’’’’’塵’模仿’’’’維方式’竭’用’’’方’’解’生’’’’問’’倘’獲’’由之’’婦’接’’’’’’’’藝’’’’’’教領域’’’’那麽’們’’’’’’’’’撕’’’頁而’’婦’’須做’’’’’’’須有’’’’’’’’’’普’’統’’’’’’’’腦’’’照’’’’’婦’’’須’’’婦’們’’’不’’’’’’’精’’而’’’’’’心’’’們’’’不’’維’’個’’創’’’’’而’’’’’’’成分’’’’’’切’動創’’個’類’’’

    婦’不應接’’而應’戰’’們不應’’圍’’切’成’實’’倒’而應’重’身’’’’’’’’’們’眼睛應少’著’實’’’視奮鬥目標’對’’’’’成教條’那’’’’’們不應聽’’而應’’’’’疑’’’當’們選擇’’’’’’由’’動方’’’應’據’’’’’’’’’’’覺’’有’樣’’們’’’分’揚’’’精’’’有’樣’’們’’把’偶’’縛中解’’’’’種’縛’’’’’’’們身’’’’’’’’身’’’’有’樣’’們’’讓’’’’’限’’們’’’’’身’’喪失’’’’’有’樣’’們’’重’’’’’’

The problem of birth control has arisen directly from the effort of the feminine spirit to free itself from bondage. Woman herself has wrought that bondage through her reproductive powers and while enslaving herself has enslaved the world. The physical suffering to be relieved is chiefly woman's. Hers, too, is the love life that dies first under the blight of too prolific breeding. Within her is wrapped up the future of the race―it is hers to make or mar. All of these considerations point unmistakably to one fact―  it is woman's duty as well as her privilege to lay hold of the means of freedom. Whatever men may do, she cannot escape the responsibility. For ages she has been deprived of the opportunity to meet this obligation. She is now emerging from her helplessness. Even as no one can share the suffering of the overburdened mother, so no one can do this work for her. Others may help, but she and she alone can free herself.

      The basic freedom of the world is woman's freedom. A free race cannot be born of slave mothers. A woman enchained cannot choose but give a measure of that bondage to her sons and daughters. No woman can call herself free who does not own and control her body. No woman can call herself free until she can choose consciously whether she will or will not be a mother.

      It does not greatly alter the case that some women call themselves free because they earn their own livings, while others profess freedom because they defy the conventions of sex relationship. She who earns her own living gains a sort of freedom that is not to be undervalued, but in quality and in quantity it is of little account beside the untrammeled choice of mating or not mating, or being a mother or not being a mother. She gains food and clothing and shelter, at least, without submitting to the charity of her companion, but the earning of her own living does not give her the development of her inner sex urge, far deeper and more powerful in its outworkings than any of these externals. In order to have that development, she must still meet and solve the problem of motherhood.

      With the so-called "free" woman, who chooses a mate in defiance of convention, freedom is largely a question of character and audacity. If she does attain to an unrestricted choice of a mate, she is still in a position to be enslaved through her reproductive powers. Indeed, the pressure of law and custom upon the woman not legally married is likely to make her more of a slave than the woman fortunate enough to marry the man of her choice.

      Look at it from any standpoint you will, suggest any solution you will, conventional or un- conventional, sanctioned by law or in defiance of law, woman is in the same position, fundamentally, until she is able to determine for herself whether she will be a mother and to fix the number of her offspring. This unavoidable situation is alone enough to make birth control, first of all, a woman's problem. On the very face of the matter, voluntary motherhood is chiefly the concern of the woman.

      It is persistently urged, however, that since sex expression is the act of two, the responsibility of controlling the results should not be placed upon woman alone. Is it fair, it is asked, to give her, instead of the man, the task of protecting herself when she is, perhaps, less rugged in physique than her mate, and has, at all events, the normal, periodic inconveniences of her sex?

      We must examine this phase of her problem in two lights― that of the ideal, and of the conditions working toward the ideal. In an ideal society, no doubt, birth control would become the concern of the man as well as the woman. The hard, inescapable fact which we encounter to-day is that man has not only refused any such responsibility, but has individually and collectively sought to prevent woman from obtaining knowledge by which she could assume this responsibility for herself. She is still in the position of a dependent to-day because her mate has refused to consider her as an individual apart from his needs. She is still bound because she has in the past left the solution of the problem to him. Having left it to him, she finds that instead of rights, she has only such privileges as she has gained by petitioning, coaxing and cozening. Having left it to him, she is exploited, driven and enslaved to his desires.

      While it is true that he suffers many evils as the consequence of this situation, she suffers vastly more. While it is true that he should be awakened to the cause of these evils, we know that they come home to her with crushing force every day. It is she who has the long burden of carrying, bearing and rearing the unwanted children. . . . It is her heart that the sight of the de- formed, the subnormal, the undernourished, the overworked child smites first and oftenest and hardest. It is her love life that dies first in the fear of undesired pregnancy. It is her opportunity for self expression that perishes first and most hopelessly because of it.

      Conditions, rather than theories, facts, rather than dreams, govern the problem. They place it squarely upon the shoulders of woman. She has learned that whatever the moral responsibility of the man in this direction may be, he does not discharge it. She has learned that, lovable and considerate as the individual husband may be, she has nothing to expect from men in the mass, when they make laws and decree customs. She knows that regardless of what ought to be, the brutal, unavoidable fact is that she will never receive her freedom until she takes it for herself.

      Having learned this much, she has yet something more to learn. Women are too much inclined to follow in the footsteps of men, to try to think as men think, to try to solve the general problems of life as men solve them. If after attaining their freedom, women accept conditions in the spheres of government, industry, art, morals and religion as they find them, they will be but taking a leaf out of man's book. The woman is not needed to do man's work. She is not needed to think man's thoughts. She need not fear that the masculine mind, almost universally dominant, will fail to take care of its own. Her mission is not to enhance the masculine spirit, but to express the feminine; hers is not to preserve a man-made world, but to create a human world by the infusion of the feminine element into all of its activities.

     Woman must not accept; she must challenge. She must not be awed by that which has been built up around her; she must reverence that within her which struggles for expression. Her eyes must be less upon what is and more clearly upon what should be. She must listen only with a frankly questioning attitude to the dogmatized opinions of man-made society. When she chooses her new, free course of action, it must be in the light of her own opinion ― of her own intuition. Only so can she give play to the feminine spirit. Only thus can she free her mate from the bondage which he wrought for himself when he wrought hers. Only thus can she restore to him that of which he robbed himself in restricting her. Only thus can she remake the world. . . .