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THOUGH IT IS NOT PUBLICLY well-known, feminism has historically had a relationship with poverty alleviation. During the rise of second-wave feminism in the 1960s and 1970s, feminists were active in the welfare rights movement and in understanding the impact of divorce on reducing women's income. This was a development that led to the displaced homemakers’ movement and an understanding of how women in developing countries seemed to be more often poor than their male counterparts. This last category led to the feminist critique of modernization theory and greater awareness of incorporating a feminist perspective into development. Feminist approaches have also incorporated poor women's (and men's) own understandings of their experience, suggesting that solutions to poverty are best understood by the poor themselves. Thus feminist approaches often incorporate some degree of self-help or participation by the poor with a feminist philosophy underpinning the project.

Feminist approaches are generally critical of traditional assumptions about poverty and its alleviation. Such approaches are diverse, ranging from those that may assist a small group of women and their children to larger-scale projects that aim to aid a community or other large group. Further, feminist scholars with an interest in poverty and its alleviation have produced innumerable papers, articles, and books about poverty and women, an outcome that is likely to continue. Feminism has ideally combined theory and praxis, and some succeed at this, providing both applicable experience and its theoretical understanding, though in practice these two streams are often separate but interrelated.

History

Feminism came of age in the 1960s, and its rise is often attributed to the popularity of Betty Friedan's The Feminine Mystique. While this certainly played a part in some women's growing awareness of their subordinate status, for others participation in the social justice movements of the 1960s was more important. College-age women participated in many of the early civil rights groups and were active during the Freedom Summer of 1964.

These experiences changed many participants, who became active in such groups as the National Welfare Rights Organization and other organizations with a special focus on poor mothers. Such participation led feminists to question assumptions made about poor women, particularly those receiving welfare. Welfare or Aid to Dependent Children (AFDC), as it was then known, had historically been a state-provided widow's pension that preceded Social Security.

In its early years, single mothers and women of color generally were barred from receiving benefits. However, over time, its composition changed. Widows received Social Security survivors’ benefits and left the welfare system. Pressure to allow African Americans to receive benefits rose. And African Americans began migrating north for industrial jobs, sometimes applying for benefits to tide them over or to support a family that had been displaced.

In some sense, the system had shifted from what most Americans considered the deserving poor, white mothers who had lost their husbands owing to death, to those who were undeserving, black mothers who were regarded with suspicion because of an unreflective racism that defined blacks as inherently lazy and immoral. The feminist critique added the dimension of gender, asking why women were shouldering the complete child-rearing burden. Feminists also asked why women were subjected to demeaning inquiries about their sexual behavior, why their homes were raided to search for the presence of men (men were assumed to provide women with money beyond their welfare payments), and why women were tracked into poorly paid but gender-appropriate jobs.

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