Anne Koedt

Anne Koedt (born 1941) is an radical feminist activist and author of "The Myth of the Vaginal Orgasm", a 1970 classic feminist work on women's sexuality. She was connected to the group New York Radical Women and was a founding member of New York Radical Feminists.

Quotes

"The Myth of the Vaginal Orgasm" (1970)

• the vagina is not a highly sensitive area and is not constructed to achieve orgasm. It is the clitoris which is the center of sexual sensitivity and which is the female equivalent of the penis.

• Rather than tracing female frigidity to the false assumptions about female anatomy, our "experts" have declared frigidity a psychological problem of women. Those women who complained about it were recommended psychiatrists, so that they might discover their "problem"-diagnosed generally as a failure to adjust to their role as women. The facts of female anatomy and sexual response tell a different story. Although there are many areas for sexual arousal, there is only one area for sexual climax; that area is the clitoris.

• Women have been defined sexually in terms of what pleases men; our own biology has not been properly analyzed.

• What we must do is redefine our sexuality. We must discard the "normal" concepts of sex and create new guidelines which take into account mutual sexual enjoyment. While the idea of mutual enjoyment is liberally applauded in marriage manuals, it is not followed to its logical conclusion. We must begin to demand that if certain sexual positions now defined as "standard" are not mutually conducive to orgasm, they no longer be defined as standard.

• fragidity was diagnosed as an anti-male phenomenon. It is important to emphasize that Freud did not base his theory upon a study of woman's anatomy, but rather upon his assumptions of woman as an inferior appendage to man, and her consequent social and psychological role.

• the severest damage was not in the area of surgery, where Freudians ran around absurdly trying to change female anatomy to fit their basic assumptions. The worst damage was done to the mental health of women, who either suffered silently with self-blame, or flocked to psychiatrists looking desperately for the hidden and terrible repression that had kept from them their vaginal destiny.

• Foreplay is a concept created for male purposes, but works to the disadvantage of many women, since as soon as the woman is aroused the man changes to vaginal stimulation, leaving her both aroused and unsatisfied.

• Today, with extensive knowledge of anatomy, with Kelly, Kinsey, and Masters and Johnson, to mention just a few sources, there is no ignorance on the subject. There are, however, social reasons why this knowledge has not been popularized. We are living in a male society which has not sought change in women's role.

• The clitoris has no other function than that of sexual pleasure.

• Because of the lack of knowledge of their own anatomy, some women accept the idea that an orgasm felt during "normal" intercourse was vaginally caused.

• Many women were simply afraid to establish their right to equal enjoyment, seeing the sexual act as being primarily for the man's benefit, and any pleasure that the woman got as an added extra.

• Again, perhaps one of the most infuriating and damaging results of this whole charade has been that women who were perfectly healthy sexually were taught that they were not. So in addition to being sexually deprived, these women were told to blame themselves when they deserved no blame. Looking

for a cure to a problem that has none can lead a woman on an endless path of self-hatred and insecurity. For she is told by her analyst that not even in her

• One of the elements of male chauvinism is the refusal or inability to see women as total, separate human beings. Rather, men have chosen to define women only in terms of how they benefited men's lives. Sexually, a woman was not seen as an individual wanting to share equally in the sexual act, any more than she was seen as a person with independent desires when she did anything else in society. Thus, it was easy to make up what was convenient about women; for on top of that, society has been a function of male interests, and women were not organized to form even a vocal opposition to the male experts.

• The essence of male chauvinism is in the psychological superiority men exercise over women. This kind of superior-inferior definition of self, rather than positive definition based upon one's own achievements and development, has of course chained victim and oppressor both. But by far the most brutalized of the two is the victim.

• The recognition of clitoral orgasm as fact would threaten the heterosexual institution. For it would indicate that sexual pleasure was obtainable from either men or women, thus making heterosexuality not an absolute, but an option. It would thus open up the whole question of human sexual relationships beyond the confines of the present male-female role system.

"Women and the Radical Movement" speech (1968)

• In choosing to fight for women’s liberation it is not enough, either, to explain it only in general terms of “the system.” For the system oppresses many groups in many ways. Women must learn that the specific methods used to keep her oppressed is to convince her that she is at all times secondary to man, and that her life is defined in terms of him. We cannot speak of liberating ourselves until we free ourselves from this myth and accept ourselves as primary.

• we must begin to distinguish the real from the apparent freedom. Radical men may advocate certain freedoms for women when they overlap their own interest, but these are not true freedoms unless they spring out of the concept of male and female equality and confront the issue of male supremacy.

• The American Revolution was a white male bourgeois revolution. The issue was being able to freely make a profit without England’s interference: the Declaration of Independence was specifically written to justify independence from England. It was a document which guaranteed rights neither to the blacks or to women. Crispus Attucks, one of the first black men to lose his life for the revolution, was fighting in a vicarious revolution – the white revolution. Betsy Ross sewing the flag was participating vicariously in a male revolution. The right gained were not for her.

Quotes about Anne Koedt

• The cultural-political perspectives of Jewish feminists interacted with the ideas of many other pioneering women's liberationists in the city, Jewish and non-Jewish, including Kathie Sarachild, Carol Hanisch, Irene Peslikis, Peggy Dobbins, Anne Koedt, Pat Mainardi, Robin Morgan, Ann Snitow, and Vivian Gornick. Acting within a communal context, innovative theory and practice emerged from group interaction.
  • Joyce Antler Jewish Radical Feminism: Voices from the Women’s Liberation Movement (2020)

• In the women's consciousness-raising groups I belonged to in the early 1970s, we shared personal and very emotional stories of what it had really been like for us to live as women, examining our experiences with men and with other women in our families, sexual relationships, workplaces and schools, in the health care system and in surviving the general societal contempt and violence toward women. As we told our stories we found validation that our experiences and our reactions to them were common to many women, that our perceptions, thoughts, and feelings made sense to other women. We then used that shared experience as a source of authority. Where our lives did not match official knowledge, we trusted our lives and used the collective and mutually validated body of stories to critique those official versions of reality. This was theory born of an activist need, and the feminist literature we read, from articles like "The Politics of Housework" and "The Myth of the Vaginal Orgasm" to the poetry of Susan Griffin, Marge Piercy, Alta, Judy Grahn, and others, rose out of the same mass phenomenon of truth-telling from personal knowledge.
  • Aurora Levins Morales Medicine Stories: Essays for Radicals (2019 edition)

• Reading The Second Sex in the 1950s isolation of an academic housewife had felt less dangerous than reading "The Myth of Vaginal Orgasm" or "Woman-identified Woman" in a world where I was in constant debate and discussion with women over every aspect of our lives that we could as yet name. De Beauvoir had placed "The Lesbian" on the margins, and there was little in her book to suggest the power of woman bonding.
  • Adrienne Rich, "Split at the Root: An Essay on Jewish Identity" (1982)

• The first radical feminist to talk about heterosexual intercourse as an institution was probably Anne Kocdt, a member of New York Radical Women who later joined The Feminists, in her essay "The Myth of the Vaginal Orgasm." Koedt was careful to distinguish between intercourse as an option and as an institutionalized practice defined as synonymous with "normal" sex. She also assumed that the point of sex was pleasure, the point of institutionalized intercourse was male pleasure, and the point of challenging that construct was equal pleasure and orgasm for women.
  • Ellen Willis Radical Feminism and Feminist Radicalism (1984) in No More Nice Girls: Countercultural Essays (1992)

External links

• Site description
• Site description 2