*The personal is political* and the public versus private debate

Introduction

The personal is political is the best-known slogan of the feminist movement. It challenges the idea that what happens within the home is outside politics and therefore sums up the public/private debate.

The public/private divide and the feminist critique

The conventional division. The common view marks off a public sphere (state, law, politics, the market), the proper business of politics and of justice, from a private sphere (family and household) left to non-interference by government. NCERT shows how patriarchy builds on the division: women are made responsible for private and domestic matters, men for work in the public domain.

The feminist critique. Feminists make four points. (1) The division hides power. Calling the home private puts its arrangements, above all who does its unpaid daily work and the raising of children, beyond the reach of any test of fairness; a theory of justice that stops at the front door is, for that reason, incomplete. (2) The line is not real in practice. Women do not stay on the private side of it: most of them also work outside the home and still carry the housework alone, the double burden, and what they lose at home they lose again in public life. (3) The private is already shaped by law: unequal social arrangements have been protected by customs and by legal systems, so equality requires that the law stop protecting them; in India, personal laws on marriage, inheritance and other family matters are debated precisely because they may treat women unequally. Non-intervention is therefore itself a choice. (4) The slogan the personal is political (coined in the second wave by Carol Hanisch, and placed at the centre by radical feminists) says that women's personal lives reflect the power structures of a patriarchal society, and are therefore a matter of politics, not of private morality.

What follows. Feminists conclude that the public/private distinction and all forms of gender inequality can and should be eliminated: radical feminists sought to bring sexual politics into public discussion and to secure an equal sharing of child care and household work.

Cautions. Privacy remains a value. NCERT treats it as a right of individuals, one that can conflict with another person's freedom of expression and must then be balanced against it; reading a person's private messages and forwarding them to a family group without her consent is the kind of act it rules out. Liberals add that decisions about one's own life belong to the individual, not to the family, caste or community. The task is therefore to protect privacy as a right of persons and not as a shield for households.

Patriarchy

What strikes the observer first is a division of labour: women are expected to look after the private, domestic side of life and men the work of the public world. Yet most women also work outside the home, so they carry a double burden, and they are still given little or no voice in the decisions taken in public. Feminists name the system behind this patriarchy: a social, economic and cultural order that values men above women and gives men power over them. Its defence is the claim that the two sexes differ by nature and that the difference warrants their unequal positions. Feminists reply that most of the inequality between women and men is made by society rather than by nature, and can therefore be changed.

Forms. It works through law and custom, which for long kept women out of many professions and activities. It works through the family, where much of what women do goes unrecognised: the emotional and practical labour of raising children, nursing the sick and making the home liveable for those who work outside it. A household where the men are served first at every meal and the women eat what is left shows the same ranking in daily life. It follows women into paid work, where socialist feminists point to lower wages than men's and to sexual harassment. Second-wave writers such as Germaine Greer and Kate Millett widened the analysis to the sexual, psychological and personal side of women's oppression. Feminist strands explain it differently: ecofeminists see it in hierarchical pairs such as culture over nature and male over female; Marxist feminists, following Engels, ground women's oppression in class exploitation and in the family, where patriarchal forces make it appear natural; and socialist feminists, for whom capitalism is the first cause and patriarchy the second, see women's oppression as the joint product of gender together with class, race, ethnicity and sexuality.

Ending it. Feminists argue that the public/private distinction and all forms of gender inequality can and should be eliminated. The routes they have pressed include equal political and legal rights, notably the vote; equal access to education and economic opportunity; and an equal sharing of child care and household work.

The idea of the political

Politics and the political. In ordinary speech politics means the activity of governments, parties and elections, and is often linked with the selfish pursuit of interest. Political theory asks a wider question: what makes a matter political at all. The syllabus makes this its starting point: its first learning objective is to examine the usually unexamined account of what counts as political.

Why the political is unavoidable. Every society needs political organisation of some kind and a way of deciding things together, since it has to weigh the varied needs and interests of its members; Gandhi's remark that politics envelops us like the coils of a snake makes the same point. Politics is not confined to the affairs of government: what governments do matters because it affects people's lives, and people form associations, campaign, negotiate and protest to shape the goals governments pursue.

What makes a matter political. Politics arises because people have different visions of what is just and desirable. It consists of the many negotiations through which collective decisions are made: at one level, what governments do and how they answer people's aspirations; at another, how people struggle to influence decisions. People act politically whenever they negotiate with each other and join collective activities meant to solve common problems.

The feminist widening. Feminist political theory tries to expand the boundaries of what is political by including women's concerns. Its slogan the personal is political treats the personal lives of women as a reflection of the power structures of a patriarchal society, so that relations in the home also belong to politics.

Conclusion

The personal is political because personal relationships are relationships of power, and the law and public policy constantly shape them. The statement does not abolish privacy; it asks that what is private be protected as a right of persons and not as a shield for domination.