There are two important distinctions Pat Mainardi draws in her essay. The first one – between the Liberated Woman and Women’s Liberation; the second – between the Politics with capital “P” and the politics of everyday life. The pair of dichotomies in question are interconnected. A Liberated Woman is a person who has achieved parity with men in the world of Politics, that is to say, in such spheres as career, voting rights, and freedom of speech. It often goes without saying that this new state of affairs should not affect the world of everyday existence – the allocation of household chores, the matters of sexual behavior or the distribution of income within the family or other forms of partnership. Additionally, a liberated woman is nearly always used in the singular, because it is silently assumed that her particular biographic circumstances have nothing to do with the conditions other women find themselves in. In the actual social landscape, both juxtapositions are misleading, as Mainardi clearly demonstrates. Right to the contrary, a Liberated Woman is in the best position to advance the cause of Women’s Liberation. Having mustered the resources of the economy and political order she is able not only to raise her voice and advocate for her female comrades that were robbed of such possibility. She is also capable of leveraging her emancipated style of life to transform not only Politics but the politics of everyday life as well.

The articles of Mainardi and Anne Koedt add two specific examples to the dictum about the ultimately political nature of the realm of personal life. The former demonstrates that even in the “progressive” households the legacy of the patriarchal domination largely determines what the notions of “appropriate” behavior or “important” work are. The latter expands the sphere of politics even further showcasing that not only sex but even the body is mapped and regulated by hegemonic ideologies.

The liberated woman from the two contexts refers to women who have accepted the myth that men are better than women. The two authors attribute this to situations where males have convinced women that they are fewer beings and that men are superior and are right all the time. Liberated women refer to those that are submissive to the existing ideologies about male dominance. In the article The politics of Housework, Pat Mainardi attributes the position and condition of women to liberate women. Liberated women do not question sharing duties with their husbands because of the notion that it is their duty as women to do house chores. These women are available sexually without question despite the long work done during the day; they cook, wash, and clean the floors out of the notion that it is their responsibility or that they do it better than men anyway. Likewise, in The Myth of the Vaginal Orgasm by Anne, the liberated woman refers to women who have accepted that frigidity is a woman’s problem. Psychologists have blamed women for lack of orgasm rather than on facts about the vagina and clitoris as the center of pleasure in women (Koedt, p.7)

The liberated woman is important in women’s liberation because a woman’s role is to change their situation at home rather than in the political sphere. Women who are oppressed and looked down upon for believing in male-dominant ideologies should stand up and change that for their well-being. Based on the article by Ann, the author suggests that women should champion sharing housework with their male partners because women are not to be fewer beings; they should also enjoy a career, a day off, and much more (Mainardi, p.3). In The Myth of the Vaginal Orgasm, the author suggests that women should champion their rights by challenging the myths existing in society through facts. Women should also stand their ground and prioritize themselves just as men do to achieve women’s liberation.

 The two articles show that the personal is political because of male dominance in submitting to all-male ideologies even when the facts state otherwise. The gender inequality in women arises from the political setup in the society where the woman has been pushed to the corner by male ideologies and myths that are not factual. Women’s situations result from their submission to passive and old ways that a man is somehow superior to a woman and should enjoy certain privileges.

The article examined may be a view that was brought a lady by the name of Mainardi. In this specific audit, she tries to uncover and bring out a few of the truths that she considers individual women ought to get it between ladies being freed and at the same time them being beneath freedom. From a clear relationship of the discussions that Mainardi tries to bring out within the talk about, it is expressed that freed ladies are those women who are sexually dynamic. From my point of see, usually more of women’s freedom in attempting to address their related issues. It tries to bring out the idea that self-oriented ladies can perform everything concurring to their taste and have their possess objectives to attain for their advantage. This is often what I get it agreeing to Mainardi’s contention on freed ladies. Freed ladies may have a parcel of impact on women’s freedom. For illustration, Mainardi is an illustration of a freed lady. Hence she is at the bleeding edge of guaranteeing that she advances women’s freedom so that they can get themselves from the chains of sex imbalance from their spouses. She appears that ladies looking for their freedom can deliver out their sees concerning their obligations in their different family units. For occasion, this is often appeared from the point where they both concur with her spouse that they ought to do the house chores through and through and when he decreases she strikingly reacts to this restriction and diagrams that everything within the house is for both of them to take part in but not her claim obligation. From this prove, she tries to tell ladies that they ought to conversation out their concerns but not proceed being underrated since they are ladies and being taken back to the ancient days of being derided, in this way invigorating women’s liberation.The political aspect of the complete piece is brought out totally different ways within the article. The individual is political in that most of the issues talked about are based on administration roles. This is best understood because there are the liberated and those undergoing liberation. The political view is brought out through the liberation terms and the steps that would lead to participatory democracy and women’s equity in their housework in their various places. The main area of politics is based on the house works found in women’s places, thus making the whole text political in approach.

I understand the liberated woman to be a woman who is not tied down to the patriarchy and instead is hard-working, makes her own money, does not depend on a man, has sex with whomever she wants to, wears what she wants, and does not let a man or society dictate her aspirations in life. The liberated woman might be important for women’s liberation because she embodies the ideal woman that is free of the chains of society and men. Women’s liberation is the movement that women undergo/seek to be free and able to express themselves freely. The liberated woman has already been freed. The group of liberated women speak out on equality and challenge traditional roles that have been set forth as the precedent and the norm for women’s behavior.

In regards to each reading, they both explain how women can be liberated in defying traditional views of women’s duties. In “The Politics of Homework” a woman who works and contributes to the cleanliness of her home, rather than works and takes on full responsibility of her home’s cleanliness, is a liberated woman. There is no reason, according to the author, why a woman should work a full-time job to make money like her husband, contribute to the bills of her home, and on top of that be assigned ALL of the house chores. In “The Myth of the Vaginal Orgasm” the reader is able to see how women are sexually controlled. A liberated woman has sex and achieves orgasm, which is made possible through clitoral stimulation, instead of being there solely for her partner’s enjoyment. The author indicates how the vaginal orgasm was construed so as to be able to diagnose women as ill when they were not able to achieve one simply because their partner’s were not able to stimulate them in the correct organ for their sexual pleasure.

The phrase “personal is political” gives legitimacy to women’s issues, allowing women to recognize that their problems are not isolated and singular but are instead collective and transpire due to their social conditions. These pieces show that “personal is political” because they describe personal issues that women deal with based off of the beliefs of society, especially of those of men. Both pieces explain the laws/practices that are put into place because of those beliefs and how these practices directly affect women as a collective and diminish them.

It’s interesting how Koedt highlights that Freud’s studies are based on the male ego. “on his assumption of women’s inferiority to men.”. It prompted me to search up the question, “do women orgasm through vaginal penetration.” I read this, “Although some women experience orgasm with vaginal penetration during sex, most women are orgasmic only during stimulation of the clitoris. Differences in how women and men experience orgasms can lead to unrealistic expectations and a misinterpretation of the meaning of sexual response.”-mayo clinic. I did not ever think that some women wouldn’t be able to receive an orgasm through vaginal penetration, but I did know that one could obtain it through clitoris stimulation. I feel like it also highlights the narrative of why people think a woman should only be able to experience sex with a male and not a female. “The assumption that mature female orgasms are vaginal is evidence that sex has been defined as heterosexual and by what is pleasurable to men, not women.” This line stuck with me because many men do not take their time to please a female. I feel like it is effortless for a man to have an orgasm, and in many cases, men orgasm first. After that, the sex is finished. The overall understanding is that a woman orgasms strictly through vaginal penetration and is neglected any other need. Genuinely the idea of sex has been very much only bee defined under a heterosexual scope and a man’s perception.

To my understanding liberated women’s is a group that fight for equality and are opposed to traditional social and sexual attitudes or roles. Womens has been encapsule in this “do and don’t” from society to be recognize as a woman. This is a group that try to change the expectation and limitations a women can do like housework where many thinks chore is only for females and the man is the one in charge of bringing the money but doesn’t or can’t do any chore. This is something liberated women fight against.

Liberated women are important for women’s liberation because it breaks cultural stereotypes and it changed how women were perceived in their cultures, but it also creates a natural (Free) woman who’s not afraid of being her, who doesn’t feel oppress by society if she decides not to get marry or decide to work. It doesn’t only bring equality in the house but outside, it gives females a place in society, in work field where many females intelligent or capacity has been limited and even under-estimate.

“I am only interested in how I am oppressed not how I oppress others” is something that stood out to me because oppressor held all the power, this can go either way, but it is more visible in how man make females feels of course they feel oppress if their chore in the house needs to be done and the women has to remind them every second, but they do not feel oppressor by thinking women is the only one that have to take care of the kids and take them everywhere. What if one day I feel like I don’t want to do i have to? why doesn’t it apply to males? Or what if the women don’t feel like cooking but the male doesn’t know how to, does they starve? the ideology that has been created needs to be break because even though women’s has gained more power and freedom over their life there are women’s in other cultures that has not control over their lives, neither their mind nor words. Political has a huge impact on this.

But A Great Man is a Women hard work.!!

What I gathered from pat Mainardi a Liberated woman is a woman who doesn’t live by societal restraints, a woman who is open with her sexuality, one who isn’t the typical all-American housewife. They do as they please. Regardless of the male opinion. They’ll work male-dominated jobs. Liberated women are important for women’s liberation because they are showing other women who may not have the confidence in themselves to live that way, that it’s okay. They change what’s expected of women, they allow men to see us as more than what we are perceived stereotypically. Although i saw both political takes in both readings, I personally found more in The Myth of Vaginal orgasm, Anne explains how many men don’t know how to please a woman, which goes into women-only really being there for a man’s pleasure, as they aren’t given much thought to. The political view in Mainardis is how the woman’s place is seen to be in the house, doing chores, the woman being lowered to just a maid.

I believe liberated women are those who refer themselves as feminist who support and fight for equality for women. The second wave women’s right movement impacted in women’s experience such as work, family, sexuality and politics. The women liberation increased their fight in the 1970 gender discrimination is banned in most education departments. Liberated women worked more on freedoms that were based on desires. Women protested ideas that were traditional as pants, natural makeup, and beauty. The meaning to “the personal is political” is that women liberation isn’t political because of men. A liberated women is free from societies sexist being enforced. Both articles were interesting, “the Politics of Housework” is more of personal and sexual view in households  which is “personal is political”. They did what they pleased and what they did what was best for themselves. In article “The Myth of Vaginal orgasm” Anne explains women having orgasms. While men have way more satisfaction than women who have more steps to being pleased. 

My understanding of liberated women from Pat Mainardi, “The Politics of Homework” is that they were women who did whatever they wanted to. They showed skin and wore tight clothing that showed their cleavage. These women have sex before they are married, live with their significant other for years. They have a lot of sex and have careers that they chose to pursue. A career they desired for themselves and worked hard to obtain. Liberated women do as they please and answer to no man. This doesn’t make them less of a woman but an empowered woman who makes her own choices. Women who don’t have husbands to take care of or be the soul provider for them. These women don’t have to cry at night laying next to their husband because they want more for themselves than being a housewife. In “The Myth of the Vaginal Orgasm” by AnneKoedt, explains the concept of how a woman achieves an orgasm. I feel that in the sexual society men were the ones getting pleased and felt full satisfaction during sexual incourse. What many men are not aware of is that women don’t achieve an orgasm from penetration but from the clitrous. Women who receive orgasms from men are liberated for the simple fact that they are being satisfied too, not just men. I don’t fully understand “Women’s liberation” however, I think it was women who were wives and lived with their husbands. They had the same housework as anybody else did, but the husband shares the housework with his wife. The woman in the reading teaches the man to complete house tasks. Tasks that men don’t even think about because when they were growing up, their mom would do all the housework. Now becoming a man living with a woman, they must figure out how to maintain a well kept home. “The politics of Homework” shows that the personal is political. The author says, “American men are not accustomed to doing monotonous, repetitive work…Which is why they would rather repair a cabinet than wash dishes” stating men in politics don’t do this over and over. She goes on to say, “that the oldest form of oppression in history has been the oppression of 50 percent of the population by the other 50 percent.” women have battled with oppression, personality and politics. From not being able to vote to doing all the “shitwork” at home. America described what a women’s role should be in society just like how they decided black people’s roles were. When a family sends their son off to war, it is no shock that the mother feels a greater sense of grief because she nourished him to the man he is today. While the father feels proud and brags about his son’s heroic choice to go into the fight for their country to his guy friends. Oppression is sometimes personal as they are political.

The article discussed is a view that was brought a woman by the name of Mainardi. In this particular review, she tries to expose and bring out some of the truths that she thinks fellow women should understand between women being liberated and at the same time them being under liberation. From a clear analogy of the discussions that Mainardi tries to bring out in the debate, it is stated that liberated women are those women who are sexually active. From my point of view, this is more of women’s independence in trying to address their related issues. It tries to bring out the idea that self-oriented women can perform everything according to their taste and have their own goals to achieve for their benefit. This is what I understand according to Mainardi’s argument on liberated women. Liberated women may have a lot of influence on women’s liberation. For example, Mainardi is an example of a liberated woman. Therefore she is at the forefront of ensuring that she promotes women’s liberation so that they can get themselves from the chains of gender inequality from their husbands. She shows that women seeking their liberation can give out their views concerning their duties in their various households. For instance, this is shown from the point where they both agree with her husband that they should do the house chores altogether and when he declines she boldly responds to this opposition and outlines that everything in the house is for both of them to participate in but not her own duty. From this evidence, she tries to tell women that they should talk out their concerns but not continue being underrated because they are women and being taken back to the old days of being mocked, thus stimulating women’s liberation.The political aspect of the whole piece is brought out in different ways in the article. The personal is political in that most of the issues discussed are based on leadership roles. This is best understood because there are the liberated and those undergoing liberation. The political view is brought out through the liberation terms and the steps that would lead to participatory democracy and women’s equity in their housework in their various places. The main area of politics is based on the house works found in women’s places, thus making the whole text political in approach.