THE LAST OF THE RED HOT MAMMAS, OR,
The play is in three parts basically. The first is a little comic relief skit, to be played very broadly and lightly by the witches. Witch Number 1 is endearing, frenzied, distracted, and generally cheerful; Witch Number Two is more experienced, a little pompous, but also good-hearted. Nothing heavy.
The second part involves the audience, with the two witches calling out the names of parts to be read, so as to pace the play and not allow it to drag. One copy of the script is cut up into parts and distributed to women to the audience in advance of the play. The witches call the parts of women throughout the play, and make some side comments. The person called Narrator in the play is one or the other witch. This is a typographical error. The third part of the play involves the two witches, reading who they are (we are all women, etc.). This calls for a change of tone on the part of the witches; from broad comedy to dead seriousness. One of the ways to change this tone is to have the witches get more and more serious throughout the course of the play.
The way the play was originally performed is as follows:
The witches were wearing witchlike costumes with various implements of oppression tied to them (which they later threw into the cauldron), e.g., falsies, coffee can (symbolizing American Imperialism), etc. A theatrical smoke bomb was used when the cauldron exploded. It was very effective and pretty smoky. The sound of the explosion was made by hitting the amps which were used by the singers. Another way the play was paced was by the songs. These are very important.
A few people had the complete skit (besides the witches) to help read some of the more difficult parts, and to keep the play going. The words and music to most of the songs are available from the 1st People's Songbook which can be found in most old left bookstores. We tried to supply you with the words to most of the songs at the back of the script. There are a couple of changes that have been made since the play was performed:
p-16: Witch #1: Hey, that's great. What are we doing here in these sillyass costumes, when we should be out there fighting with the men? That's where the real revolution is. With the men. We're nothing but a bunch of hysterical silly women. If socialism comes, if the men achieve their victory, then we'll automatically achieve ours.
p. 19: paragraph 5 (begins with: I am with the woman who never sees the light outside her kitchen I am with the groupies following the rock bands, whose every song is a triumphant celebration of women's degradation; I am with the women who wanted to be scientists and architects and engineers and poets, and ended up being scientist's wives, and architects wives, and engineers wives, and poet's wives;
paragraph 6, last line: the racism of their institutions
paragraph 10 (begins with I am with the contacts in the Latin American cities indifferent legislators. I am with the women who have loved other women, as sisters, as lovers.
Another name for the play is Everywoman, Past Present and Future.
Our experience performing this play is that it has to be successful: it involves the whole audience, and involves them in a way which is very dramatic, especially if the place where it is performed is dark. As different voices begin to speak, and to recite this history of fighting and honor, this history of women dying for the revolution, it becomes very suspenseful; especially since most of us didn't even know that half these women existed (not of course our fault; we it has been suppressed). So it is a very effective play. If you perform it, drop us a line and give us hints on how to make it better, and how it went in your performance.
EVERYWOMAN aka THE LAST OF THE RED HOT MAMMAS, OR,
Witch #1 stumbles on stage awkwardly
"This is my first week as a witch, you know. I suppose you can tell. You can tell, can't you? It's not that I don't want to be a witch. I want to be a witch, I'll be ..... witch. I'll be the - greatest goddamned witch ever. I'll be the witch that starts the revolution -- oops.
I don't mean to be individualistic. I'll be the witch that collectively starts the revolution. It's just that it's hard for me to be a witch: I used to be a bunny.
Witch #2 comes on unnoticed stands in corner, then walks up, taps #1 on shoulder, says; "What are you doing?
# 1: Yessir right on certainly. Well I don't know what I'm doing.
# 2: We have a lot of work to do.
# 1: (breathlessly) I know. O I know, don't I know. We're going to make the revolution. One hundred million women, (tremulously) in America alone. Marching. Singing. Their banners high and full in the wind. it new day. (sings):
# 2: You have spirit ... but you just don't make a revolution like that. I mean, that's not the way you do it. I mean, like, you just don't go out and make a revolution. You need:
# 1: I have an idea.
# 2: (turning around, walking away) O no, she has an idea.
# 1: (taps her on shoulder) Get the pot.
# 2: (wheels around) Get the what?
# 1: The pan, the cauldron The cauldron. I'm going to throw in everything I hate, and then the revolution will happen.
# 2: Wait a minute. Wait a minute. Two steps backward, one step forward.
# 1: All right. (goes 2 steps backward, 1 step forward)
# 2: That's a metaphor.
# 1: O hee hee heeee...... a metaphor. Well, I don't care what she says. I'm going to throw in everything. Here's my earrings. Here's my shoes. Here's my little girl doll that cries real tears. Here's my flowered stationery. Here's my padded bra .......
# 2: Your padded bra? Here's my girdle. My high heeled shoes. My false eyelashes.
# l: (backing up with each imprecation) my hair spray, my skin spray, my breath spray, my underarm spray, my douche.
# 2: what about the things basic to woman's oppression? Capitalism, private property, imperialism, the family, the state, private ownership of children.
# 1: Listen. We'll throw in everything in, and then we'll have to have thrown in imperialism and capitalism and the family....
# 2: (Muttering) voluntarism, tailism, adventurism, infantile leftism, economism, schachtmanism.
# l: continues throwing things in:
#1: O, I hate this fucking pot I hate it I hate
it (runs up with flying kick)
ABIGAIL ADAMS 1776:
FACTORY GIRLS ASSOCIATION 1835:
SENECA FALLS WOMAN'S RIGHTS CONVENTION 1848:
LUCY STONE 1855:
MARY ELIZABETH LEASE 1890:
DOLORES IBARRURI 1936:
BERNADETTE DEVLIN 1969:
MAC TIM BUOI 1953: tortured to death by the French
Singers: Song of the French Partisan
My name is Louise Michel. I was born in France in 1830 and was trained to be a school teacher. Very early I dedicated my life to the liberation of the working people of France and to me women have always seemed to be one of the most oppressed groups of people. "Just as I cannot accept the miseries of animals or the poverty of peasants, I cannot accept the condition of women." In return for my continued resistance to the role of wife and mother that was prepared for me, I was kicked out of my house at the age of 20. 1 devoted my life to organizing a system of schools for working women. In 1870 the schools allied themselves with other revolutionary forces in Paris to form the Paris Commune which held Paris in the face of the assault of the reactionary government forces. In this the women of our school became the women's brigade, playing a key role in the defense of the commune. When the commune was smashed I was exiled from my country for my role as leader of the women's brigade.
Singers: Oh, Mary Don't You Weep
Singers: Song to Oh Susanna
" ... I want women to have their rights, and while the water is stirring- I'll step into the pool. Now that there's a stir about colored men's rights is the time for women to get theirs. I'm sometimes told women ain't fit to vote. Don't you know every woman had seven devils in her?" Seven devils ain't no account. A man had a legion in him.
I think that 'twixt the niggers of the South and the women in the North all a talking 'bout rights, the white man will be in a fix pretty soon.
.....But what's all this here talking about? That man over there says that women needs to be helped into carriages, and lifted over ditches and to have the best place everywhere. Nobody ever helps me into carriages or over mud puddles, or gives me any best place -- ain't I a Woman? Look at met Look at my arm! I've plowed and planted and gathered into barns and no man could head me. Aren't I a woman? I could work as much as a man and eat as much, when I could get it, and bear the lash as well. And aren't I a woman? They talks about this thing in the head-what's this they call it?
Witch # l: This is a definite mindblow. The way I was taught, the only women who existed in history were the suffragettes, and that didn't turn me on, 'cause what's so good about the vote anyway?
# 2: Vote, schmote .... you think they just wanted the vote, 'cause that's what you were taught. Let me tell you, little sister, they raised a lot of heavy questions. Listen:
ELIZABETH CADY STANTON REPLIES:
Witch #1: (Chanting in a mixture of witchiness and bunniness) "Religion is a tool of the ruling class. Take your opiate and shove it up your ass! Religion is a tool ...... "
Witch #2: "Shhhh. You might alienate someone. Anyway, that's not all they did. Then they went on to attack the traditional definition of (in a loud whisper) THE FAMILY. (Everyone on stage covers her head.) And traditional ideas about love and marriage.
Witch #1: (Meanwhile muttering) Alienate somebody? I wouldn't want to do that. Oh no.
Witch #2: "And then there was Victoria Woodhull. She and her sister Tennie Claflin used their newsweekly "Woodhull's and Claflin's Weekly" to expose the hypocrisy of marriage. Victorian America, male Victorian America was scandalized.
Sherry & Kathy Sing: Love and Marriage
Witch #2: "and they were imprisoned for using the mail to transmit obscenity."
Witch #1: "tsk, tsk, shame on them."
Witch 2: "Then in 1871 Victoria goes before Congress and says that women should be guaranteed the right to vote under the 14th amendment. In an orgy of prurient curiosity, thousands of people crowd in to hear the "scarlet woman" talk. PEOPLE SAY THAT SHE IS FOR FREE LOVE!!! "
Witch #2: "In 1872 a third party was formed. The Equal Rights Party. They ran a write-in campaign for Victoria Woodhull, a woman, for President, and Frederick Douglass, a black man, for Vice-President.
Singers Campaign Song
Witch #1:"There she is, making a campaign speech."
Singers: UNION MAID
Witch #2: From the late eighteen hundreds on through the early years of this century there emerged another kind of woman in this country to fight for the rights of women, and of all oppressed peoples. The countless unknown women who fought with the Wobblies, in the strikes, in the Free Speech battles, who were arrested and beaten countless times. The great organizers Elizabeth Gurley Flynn, Ella Reeve Bloor, Mother Jones. -when Gurley Flynn was sixteen, an article about her appeared in 'Theodore Dreiser's magazine. It said in part:
Witch #1: "What did he look like, this Dreiser? I bet he was ugly."
E.G FLYNN :
"It is symbolic, at the least, to note that the first public speech I ever made was titled: "What Socialism Will Do For Women." Among the points I tried to make starting from that first speech and continuing through my life were to the effect that: The state should provide for the maintenance of every child so that the individual woman shall not be compelled to depend for support on the individual man, while bearing the child. The barter and sale that goes on under the name of love is highly obnoxious. . The one system of economics that gives every human being an equal opportunity is Socialism.
The wage earning class the world over are the victims of society. From 1906 on, I was almost constantly on the road; speaking, organizing, fighting, meeting, and going in and out of jail. In my many years with the Wobblies, I participated in almost all the major strikes and demonstrations of those years, and they were bloody ones. Many of my friends and co-workers were framed on murder charges resulting from these battles -- some served long sentences, like Tom Mooney, some, like Joe Hill, were murdered by the bosses. In 1915, 1 received a postmarked letter, 10:00 p.m., from Salt Lake City, November 18. It was from Joe Hill, written a few hours before he was shot.
In part, he said:
Many of my arrests and charges were under the blanket of seditious conspiracy, a charge with which I am sure you are all familiar. My mother was interested all her life in the liberation of women. I can honestly say that whatever battles I was in, as an as a member of the Workers Defense League, as a Communist, as a member of Women's Groups, I was fighting for the liberation of women along with my battle for Socialism."
SINGERS: Viva la Quince Brigada
WITCH # 1: Perhaps the group of women most difficult to discover information about are the women of Latin America. With the exceptions of the few who are known, such as Haydee Santamaria, the brave women who fought in the revolutions of Latin America are virtually unknown to their sisters throughout the world. Ono such woman was Juana Azurduy do Padilla.
SINGERS: Nigeria chant...
SINGERS: Chee Lai
Witch #2: Listen now to our Chinese sisters. Here is a young woman whose name we have no record of, who is retelling her experiences. Listen.
My name is Chiu Chin. I was born in 1875 to a wealthy family in Southern China. At 22 my parents married me to a minor government official in Peking. I saw the foreign imperialists ravaging my country with no resistance from the Manchu government. I witnessed many heroic but shortlived revolutionary movements.
In 1904 I determined to leave my two children with my conservative husband and I sailed to Japan. There I spoke to Chinese students, especially the women, about the worsening situation in China and the need for revolution. One organization that I founded, the Society of Universal Love, later pioneered women's political activity in China.
When I first applied to join the Restoration League, I was denied because it was thought improper for a woman to mix with the working men members. They admitted me later after my revolutionary activities convinced them of my seriousness. When the Restoration League was incorporated into Sun Yat Son's United Revolutionary League called the Kuo Ming Tang in 1905, I was put in charge of the Chekiang branch.
I was especially concerned about the positions of women. Under the names of Chin-hsiung, meaning "Compete with men", and Chien Hu Nu Hsia, or "Woman outlaw from Shaohsing," I wrote articles and poems as a "Woman's Champion." Ono of those I entitled "Strive for Woman's Power:''
In 1906 I organized a group of Chinese students in Japan to return home to fight the reactionary government. I bought a knife to defend myself and learned to use it. At the final meeting before sailing, I said, "Whoever dares to surrender to the Manchu lackeys and whoever cares to sell out his country for personal advancement will receive death from my dagger." On the long trip home I wrote''
I taught, and in 1907 founded the Chinese Women's Journal with a follow teacher and revolutionary in Shanghai. This was the first newspaper in all of Chinese history to be published by women. We refused to run the customary government announcements and sensational news. Instead we devoted out space entirely to stories on patriotism and the emancipation of women. Unfortunately, we were only able to print two issues. My poem entitled "Women's Rights" appeared here.
I became principal of the Tatung College of Physical Culture in Shaohsing. With Hsu Hsi-lin, principal of another school, I began to train the students in marksmanship, military tactics, and bomb making to enable them to make a democratic revolution for China. We set July 19, 1907 as the date for the uprising, but rebel troops began massing early, thereby alerting the Manchu authorities. So Hsu assassinated the governor of Anhwoi province on July 7 and started the rebellion. The revolutionaries took the provincial arsenal, but were eventually beaten back. My follow editor of the Chinese Women's Journal died here. Hsu was arrested and executed. I knew we would be defeated now, but I remained at school to destroy the lists of names and other documents incriminating the revolutionary students, teachers, and their supporters. On July 13 the Manchu army captured the school and arrested me and seven others after a short but fierce battle. They tortured me to tell the names of my comrades, and when I refused, I was executed early on the morning of July 14, 1907. I was 32 years old.
Witch # 2: Here arc the sisters of the Algerian revolution.
I, Djamila Douhirod, joined the terrorist network in the Casbah at the age of 22. One night, while carrying out my mission of planting bombs at the Milk Bar and the Brasserie Coq Harde, the French captured me. The bombs went off, however, killing many French civilians. The French wanted to kill me because fighting for liberation in Algeria especially as a woman was a capital crime. I was condemned to death on July 15, 1957, but the execution was stayed. French Communist supporters of the Algerian Revolution, Georges Arnaud and Jacques Verges, brought my case before the world as an symbol of Algeria's struggle for freedom.
The French carted me off to prison in Rheims for the duration of the war in the hopes of silencing the furor that arose over my case. But on May 25, 1959, El El Moudjahid (the organ of the FLN) declared me the best known Algerian woman. Algeria did not forget its women.
I, Djamila, Doupacha, also joined the terrorist network in Algeria. The French used torture to try and make no submit, but this I could never do, because through my allegiance and struggle with the FIN, I was throwing off my oppression as a woman. In France, the Djamila Boupacha Committee was formed in my defense, and my picture, drawn by Picasso, appeared on many magazine covers. To Algerians and French supporters, my resistance became a symbol of Algeria's revolution.
My name is Defissa Lalliam. I was President of the National Union of Algerian Women after independence. During the revolution, I also joined the FLN fighting corps and was entrusted with organizing the health service. The French arrested me but because of my status as a doctor I was granted provisional liberty, so I immediately returned to fighting with the FLN. In the battle of Setif I was arrested and held till the end of the revolution.
SINGERS: Brave Man
Witch #2: The women of Vietnam have been struggling for many centuries. In the year 248, Thrieu Thi Trinh, a 23 year old Vietnamese peasant woman, led thousands of guerillas against the Chinese feudal governors and drove them out of her country. But the enemy brought in powerful reinforcements, and after six months of heroic struggle, she took her own life, preferring death to the slavery of colonialism. "I want to drive the enemy away to save our people," she said. "I will not resign myself to the usual lot of women who bow their heads and become concubines."
Witch #1: Yeah, they sure did start early. My favorite is a lot more recent, though. Her name was Nguyen Thi Vinh, better known as Ming Khai, the first leader of the Vietnamese Woman's Movement. She was executed by the French in 1941. She wrote with her own blood on the wall of her cell: "A rosy cheeked woman, here I am fighting side by side with you men. On my shoulders weighs that hatred which is common to us. The prison is my school, its inmates -my friends. The sword is my child, the gun my husband."
Witch # 2: Now let's hear from a woman of South Vietnam. Nguyen Thi Ut of Tam Ngai Village, South Vietnam.
NGUYEN THI UT: I was hired as a servant in 1943 at the age of 8. Four years later my mistress started to beat me for eating some fish saved for my employers son. But I grabbed a knife and defended myself. When I was 14, my mistress again took a stick to beat me. This time I threw red pepper in her eyes and ran away. I joined the rebel army, which freed me, my mother and 2 sisters by paying off our debt.
At 17 1 was a liason agent and later a scout for the Resistance. I married Tich, another soldier, on the condition that our marriage would automatically be broken if either of us surrendered to the French. Tich and I lived in an area where Diem was forcing the villagers to build so-called prosperity zones. When the officials came for Tich, I pretended to be sick, thus excusing Tich from this forced labor. All the other people of Tam Ngai village followed my example.
I devised a plan whereby 2 other women and I captured an army post. We invited all the soldiers to a banquet. The commander left only one man to watch the post. I went and told him: "Your chief wants some more wine. Give me your rifle, I'll replace you." 'When I got the gun safely in my hands, I let the waiting NLF guerillas into the fort. Together we captured the drunk commander and the rest of his men without firing a shot.
In 1964 1 became the assistant commander of the village guerilla force and began to organize a women's militia. My NLF activities took all my time. I was never home before midnight and then only to go out again at dawn. Tich was just as busy, so our 6 children had to take care of themselves the whole day. But thanks to sympathetic neighbors and our girl Be, the oldest child, everything was all right. The children, who hated the American imperialists, understand that their parents were out to fight their enemies and drive them away. At times helicopters flew close overhead, and puppet soldiers shouted for the NLF soldiers to surrender. The children would shout back: "The Liberation Front troops are out attacking the army post. Only little Liberation soldiers are at home."
Twice the NLF has honored me. Once I was awarded a carbine and 15 meters of cloth at a ceremony attended by over 3,000 people. And then I was chosen to attend the Congress of Heroes and Elite Fighters of the Liberation Armed Forces. The whole village turned out to congratulate me. Leading the joyful procession was 14 year old Be, who had just been selected to represent the local women's militia group at the regional military conference.
Witch #l: Hey, that's great. What are we doing here in these silly costumes, blah blah .......
Witch #2: Wait a minute. Unfortunately, the victory of the Vietnamese People's Revolution in 1945 did not automatically achieve the liberation and equality of women in the new socialist society in the North. This is despite the inclusion of the struggle for equality of the sexes among the 10 principal tasks of the Revolution by the first Indochinese Communist Party Plenum in October, 1930. For centuries, feudal ideology had built up the idea that women must live under the protection of men because they are basically weak and helpless creatures. According to Confucius:
lst voice: The populace and women are ignorant, filled with bad instincts, and hard to educate ... Morals forbid women to step out of their room. Their only business is the kitchen.
Witch #2: Women's lives were ruled by the three obediences: to the father before marriage, then to the husband, and after his death to the oldest son. From the day of her birth a girl was coldly received by her father, for she could not continue the family line or inherit property. It was commonly said:
Voice #2: If you have a son, you can say you have a descendant. But you cannot say so even if you have 10 daughters.
Witch #2: Many folksongs also reflected the heavy oppression of women's lives
Voice #3: A woman is like a drop of rain;
Voice #4: The evening star is at the zenith,
SINGERS: Hard is the Fortune
Voice #5: From the market she comes back late.
Witch #2: But whenever there is oppression there
is resistance. Women wrote folksongs ridiculing the supremacy of men:
Voice #6: For three coins one can get a whole host of men.
Witch #2: Listen to Nugyen Thi Khiu of Baoninh Village, NorthVietnam
NGUYEN THI KHIU
As of 1971, 7 years after the victory of the Revolution, only the men of Baoninh went fishing. Most of the women stayed home and looked after the children, cooked, and did housework. We also took our husbands catch to market. I was one of only a few women who went to sea with the men. But these women didn't fish. We did "women's work"' mending nets, cleaning the boats, and cooking. The fisherman earned 10 work points a day, but we women only got 5.
When the management committee decided to send the boats further out, the women who had gone to sea couldn't go because of our children. We had a meeting to discuss the situation. I said that the solution was to form a women's fishing team with its own boats. The other women hesitated. "We can neither swim nor dive nor cast nets,'' they said. "Besides, what would become of us in case of storms?" I encouraged them. "We shall learn. Come with me to sea tomorrow." I taught the women to run the boat, swim, dive and cast nets; and the management committee gave a boat to our new Minh Khai fishing team, named after the first leader of the Vietnamese Women's Movement.
Our team consistently came home with our boat full of fish before ne men, and so the management committee rewarded us with 3 boats and then 6. In 1964 the Minh Khai team overfulfilled our production quota and broke the village fishing record. The men's teams acknowledged their defeat in the emulation movement.
The women continued fishing even after the U.S. bombing raids began in 1965. The Minh Khai team is still going to sea. I am still at the helm as its leader. More than ever now I concentrate on my work. I know I am only 35, and my -life still lies ahead. I can still fight. The French colonialists and the landlords caused the death of my father. Now the American imperialists have killed my husband. The enemy's cries only deepen my hatred and strengthen my resolution. I direct the fisherwomen to mobilize the people to turn their hatred into greater force fighting the imperialist enemy. When the bombings have been especially heavy, the villagers often ask our team: "Tomorrow will you continue fishing?" "Of course," we always answer with one voice.
NU OF BUI VILLAGE:
My name is Nu and I am from Bui Village, North Vietnam. In 1958, 4 years after the NLF had liberated the North, I was married by my father against my will. I was 13 years old. I locked myself up in my husband's house and refused to eat until my weakened condition and public opinion shamed my father into taking me back into the family home. To emancipate ourselves and give full play to our abilities we women of Bui and many other villages have had to go through thousands of hard trials, as is shown in the story of my life When 2 years later I was one of the first women in the village to learn plow ing, my father said "From now on I disown this degenerate daughter." But my determination and achievements once more made him change his mind.
In 1961 the village militia was reorganized. It had been disbanded on the victory of the NIF 7 years earlier. I added 2 years to my age in order to meet the 18 year required age. I soon distinguished myself by my intelligence and military abilities, and was appointed section commander. When my section was lined up for march, I had to crane my neck to review my comrades. "You are a queer sort of commander. You barely reach my shoulder," one man said. Ignoring him, I shouted my orders and made myself obeyed.
As section commander I was sent to the provincial capital for a military training course when I was 17. When I reported to the cadre teaching the course, he cried out "Good Heavens. Is there no adult left in Bui? How can you carry a rifle?" I was the only woman among 100 students. The men often teased me, saying "When you throw a grenade, it will fall right back on your head." In class I had to sit in the front row in order to see because I was so short. The other students shouted, "Impudent girl. How dare you sit in front of men?" But I didn't let them discourage me. I worked hard and became head of my class and earned its members respect. I passed my exam brilliantly and nobody dared to ridicule me any longer.
When I returned to Bui, my success in the military training course made me ask, "Why couldn't other girls do like me?" So I began organizing a women's militia. But most of the Bui women refused to join it at first. "We feel shy in front of the men. We are clumsy with our hands. If we miss the target, how ashamed we will be." I convinced them by arguing "Everything men can do, we can do. We work in the fields as well as they do, don't we? Anyway, lets have a try." The Bui women did well in theory, better than many of the men. But they were still afraid when the time came to begin target practice. We were very proud when all the members of the women's militia passed this test.
In 1964 the Bui co-operative had trouble with poachers stealing fish at night in our rice fields. The militia women caught these men and ordered them to go out of the paddies. When the marauders realized that the militia was all women, they insolently replied "We can't get out. We're stark naked." Our young militiawomen clicked the bolts of their guns and shouted "Get out or we'll shoot." Panic-stricken, the poachers hastily obeyed their orders. Since then no marauders have dared to come to Bui again.
CROWD BEGINS TO SHOUT: Who are YOU? Yeah, who are you, anyway? Who
are you supposed to be, etc....
THE TWO WITCHES RESPOND BY TAKING TURNS SAYING THE FOLLOWING THINGS:
I am all women, I am every woman. Wherever women are suffering, I am there. Wherever women are struggling, I am there. Wherever women are fighting for the their liberation, I am there.
I am at the bedside of the woman giving birth, screaming in labor; I am with the woman selling her body in Vietnam so that her children may eat. I am with the woman selling her body in the streets of American cities to feed the habit she acquired from her boyfriend.
I am with the woman who never sees the light outside her kitchen; I am with the woman who never sees the light outside her factory; I am with the woman who's fingers are stiff from endless typing and whose legs ache from the high heels that she must wear to please her boss; I am with the groupies following the rock bands __ what monstrous liars convinced them that this is their liberation.
I am with the woman bleeding to death on the kitchen table of a quack abortionist; I am with the woman answering endless questions of the inquisitive caseworkers; and I am with the caseworkers, whose dreams of making a new social order have long been smothered in the endless bureaucracy, the endless forms, the racism of their superiors.
I am with the beauty queen painting her face and spraying her hair with poison; I am with the black prostitute straightening her hair and lightening her skin; I am with the young child for whom an apron is the only thing she has been taught to dream of; I am at the hospital where a beaten child is being treated for wounds caused by a mother driven by desperation past sanity, past compassion; I am with the forty-five year old file clerk, raped and strangled in her one room walkup.
I am with all women; I am all women, and our struggle grows.
I am with the Vietnamese guerillas, fighting for the right to control their country; I am with the women in Ireland, living on the streets of Derry with their children because their houses have been burned or they have been evicted.
I am with the contacts in the Latin American cities, arranging supplies for the guerillas, hearing the secret police in every footstep. I am with the welfare mothers in New York and Hartford and Wisconsin who will not be turned away by the indifferent legislators.
I am with the airlIne stewardesses fighting to retain their jobs after they reach thirty and their market value has decreased; I am with the witches hexing Wall Street and the bridal fairs and the beauty contests; I am with women struggling everywhere.
THE TWO WITCHES IN UNISON:
And where there are women too beaten down to fight, I will be there; and we will take strength together. Everywhere; for we will have a new world, a just world, a world without oppression and degradation!
SONGS USED IN EVERYWOMAN
Song of a French Partisan
As they poured across the border we were cautioned to surrender this
I could not do. I took my gun and vanished.
Oh Mary Don' t You Weep
Oh Mary don't you weep don't you mourn (three times) 'cause Pharoah's
army got drownded, oh Mary don't you weep
Campaign Song (sung to tune of Coming Through the Rye)
Sojourner Truth's Song, (sung to tune of O Susannah
I'm on my way to Canada
Oh righteous father
The Queen is standing on the shore
There once was a union maid
She went to the union hall
You can't scare me I'm sticking to the union (three times) 'til the
day I die.
We never could find the words to this song, so it was just hummed.
You can use any African song or chant that you know or can learn.
Hard is the Fortune (old Amer. folksong)
Hard is the fortune of all womankind
Love and Marriage
Love and Marriage, love and marriage
This is an original song written by a woman in Chicago which would be impossible for you to use without the music. In the place of this song, can be sung any anti-war song which can apply to American genocide in Vietnam. You might want to use Saigon Bride which is sung by Joan Baez on one of her albums.
Vive La Quince Brigada
Words and music in the People's Songbook
The hex is an original one written by a woman in Chicago. You can write your own and use any hex which can dramatically deal with women's oppression and you can use any witchy background music.
CHICAGO WOMEN 'S LIBERATION UNION