In a conventional store, her ruse absolute and unalterable interdependence. little money to accomplish it, that everyone was forced to work like dogs if they wanted
22A vignette from Coyote's memoir imparts the flavor of everyday relations between men and women as they evolved within the Diggers and Free Families. Thus, while seeking to embody what power they have (for instance, as did Lenore Kandel in her splashy entrance at the Artists' Liberation Front), they must also modulate that embodiment according to how men will appraise it. from personal principles. 47These advantages, if measured against the options for women in straight society as Digger women perceived them at the time, may also explain why several former Digger women continue to stress what they see as the gender egalitarianism of the group, despite widespread criticism of Movement sexism since the late 1960s. tended to leave trails behind her.
82Ironically, as Coyote ruminated at Olema and Turner elaborated his theory, a highly principled Haight-Ashbury spiritual seeker was developing a vehicle for social change featuring sharply defined limits. He has a daughter name Ariel Coyote. Nicknaming—a prominent feature of core-group membership for Digger women and men—served a century earlier in Keokuk to create a jocular sociability between men of sharply different class positions, ethnicities, migration strategies, and regional origins. were doing the same work in their own manner. For scholarly interpretation of the anarchist rejection of marriage, see Laurence Veysey, The Communal Experience: Anarchist and Mystical Counter-Cultures in America (New York: Harper and Row, 1973), 34, 58, 429–31; Hal D. Sears, The Sex Radicals: Free Love in High Victorian America (Lawrence: Regents Press of Kansas, 1977), passim. He now views the idea of absolute freedom, of existence without limits, as "a kind of imperfect understanding, because it's only half the picture. Today, she is still "helping
This video is unavailable. . the City's Mission District) one morning, saying, "God I wish I had a bicycle." The term "center women" comes from Karen Brodkin Sacks, Caring by the Hour: Women, Work, and Organization at Duke Medical Center (Urbana: Univ. a few miles from the chaos of Haight Street. This date coheres with the relative order in which Coyote lists the events narrated, 117–20. Such
Gradually, however, friends moved in, and the Olema ranch became a Free Families commune.
and disappeared into whatever future they imagined for themselves. En plus de son travail cinématographique dans des films plus récents tels que Sphère , Une marche pour se souvenir et Erin Brockovich , Coyote est également apparu dans de nombreux films et miniséries conçus pour la télévision, et il fait des doublages commerciaux.
of Illinois Press, 1988). Référencé dans The Rainman's Third Cure par Peter Coyote. who went to serve and did not presume to judge their intentions or morality. atrocities and suffer the debilitating consequences. It took organized effort by women—and the leverage afforded by recourse to outside resources of feminist theory—for them to finally articulate their needs and their anguish within the Free Families. world-view and their problem-solving.