"The Civil Rights Movement of the 1990s?": The anti-abortion movement and the struggle for racial justice.

Richard L Hughes
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引用次数: 14

Abstract

In 1964, Claude and Jeanne Nolen, who were white, joined an interracial NAACP team intent on desegregating local restaurants in Austin, Texas as a test of the recently passed Civil Rights ACt. Twenty-five years later, the Nolens pleaded "no contest" in a courtroom for their continued social activism. This time the issue was not racial segregation, but rather criminal trespassing for blockading abortion clinics with Operation Rescue. The Nolens served prison sentences for direct action protests that they believe stemmed from the same commitment to Christianity and social justice as the civil rights movements. Despite its relationship to political and cultural conservatism, the anti-abortion movement since Roe v. Wade (1973) was also a product of the progressive social movements of the turbulent sixties. Utilizing oral history interviews and organizational literature, the article explores the historical context of the anti-abortion movement, specifically how the lengthy struggle for racial justice shaped the rhetoric, tactics, and ideology of the anti-abortion activists. Even after political conservatives dominated the movement in the 1980s, the successes and failures of the sixties provided a cultural lens through which grassroots anti-abortion activists forged what was arguably the largest movement of civil disobedience in American history.

“20世纪90年代的民权运动?”反堕胎运动和争取种族正义的斗争。
1964年,白人克劳德·诺伦(Claude Nolen)和珍妮·诺伦(Jeanne Nolen)加入了一个跨种族的全国有色人种协进会(NAACP)团队,旨在废除德克萨斯州奥斯汀当地餐馆的种族隔离,作为对最近通过的《民权法案》(Civil Rights ACt)的考验。25年后,诺兰夫妇在法庭上为他们继续进行的社会活动辩护称“没有抗辩”。这一次的问题不是种族隔离,而是“救援行动”封锁堕胎诊所的非法侵入罪。诺兰夫妇因直接行动抗议而入狱,他们认为这些抗议与民权运动一样源于对基督教和社会正义的承诺。尽管反堕胎运动与政治和文化保守主义有关,但自1973年罗伊诉韦德案(Roe v. Wade)以来的反堕胎运动也是动荡的六十年代进步社会运动的产物。利用口述历史访谈和组织文献,本文探讨了反堕胎运动的历史背景,特别是长期的种族正义斗争如何塑造了反堕胎活动家的修辞、策略和意识形态。即使在政治保守派主导了20世纪80年代的运动之后,60年代的成功和失败也提供了一个文化视角,通过这个视角,草根反堕胎活动人士打造了可以说是美国历史上最大的公民不服从运动。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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