JHistory: ‘Getting It Wrong’ deserves to be ‘required reading’

JHistory, the listserv devoted to issues in journalism history, posted yesterday a very insightful and favorable review of my latest book, Getting It Wrong, saying it “should be required reading for journalism students as well as journalists and editors.”

Getting It Wrong “reinforces the necessity of healthy skepticism; a commitment to fully understanding the implications of one’s research; and the importance of cultivating diverse, credible sources and viewpoints for probing, quality journalism,” the review says.

Getting It Wrong, which was published in summer 2010 by University of California Press, addresses and debunks 10 prominent media-driven myths — those dubious tales about and/or by the news media that masquerade as factual.

The reviewer for JHistory, Jeanette McVicker of SUNY-Fredonia, says Getting It Wrong is a “compelling book” that “generated a minor sensation in journalism circles all summer, with good reason.”

McVicker, whom I do not know, notes:

“In each chapter, Campbell delivers pithy, well-researched correctives for each sensational claim.

“No,” she writes, “Orson Welles’s ‘War of the Worlds‘ radio broadcast did not induce a national panic in October 1938. Yes, there was symbolic bra burning in the Freedom Trash Can at the 1968 protest of the Miss America pageant in Atlantic City, but no mass stripping of undergarments by wild women’s liberationists. No, the Kennedy administration did not request the New York Times to spike or delay a report on the imminent Bay of Pigs invasion: ‘utter fancy,’ Campbell writes.”

McVicker adds:

“The deconstruction of these cherished media myths by Campbell’s archival, source-driven research is praiseworthy, and makes for fascinating reading.”

She further notes:

“In most of these examples, the devastating legacy of the mythmaking media machine continues far beyond attempts to backpedal and correct the erroneous reporting: sensational stories tend to remain in public consciousness for years and sometimes decades.”

Indeed.

Getting It Wrong, McVicker adds, “demonstrates with tremendous force how discrete instances of media reporting and mythmaking have built up a golden age fallacy of journalism’s self-importance, and his work goes a long way toward deflating such heroic myths and consensus-narratives at the heart of modern journalism history.”

Her principal challenge to Getting It Wrong lies in my view that stripping away and debunking prominent media myths “enhances a case for limited news media influence. Media power tends to be modest, nuanced, diffused, and situational.”

Too often, I write, “the ubiquitous presence of the news media is mistaken for power and influence. … The influence of the news media is typically trumped by other forces.”

It’s an accurate assessment, especially given that media myths — such as the notion that investigative reporting by the Washington Post brought down Richard Nixon’s corrupt presidency in the Watergate scandal — often seek to “ascribe power, significance, and sometimes great courage to the news media and their practitioners.”

Puncturing media myths thus serves to deflate the notion of sweeping media power.

McVicker tends to disagree, writing that “it is surely not the case that the combined effects of such narratives are ‘modest, nuanced, diffused, and situational.'”

She notes as an example “the ongoing legacy of mainstream media’s failure to hold members of the Bush administration accountable during the buildup to the invasion of Iraq, a devastating correlate to Campbell’s spot-on analysis of the distorted, erroneous reporting of what was happening in the streets of New Orleans following Hurricane Katrina.”

There is, though, a fair amount of evidence that the news media were neither gullible nor comatose in the run-up to the war in Iraq, that tough questions were raised of the Bush administration’s pre-war plans.

While the notion of a docile news media has hardened into conventional wisdom about the pre-war coverage, that view has been challenged, notably by David Gregory of NBC News, who has asserted:

“I think the questions were asked [in the run-up to the war].  I think we pushed. I think we prodded. I think we challenged the president. I think not only those of us the White House press corps did that, but others in the rest of the landscape of the media did that.

“If there wasn’t a debate in this country” about going to war in Iraq, Gregory has said, “then maybe the American people should think about, why not?  Where was Congress? Where was the House? Where was the Senate? Where was public opinion about the war?”

I find quite telling this observation, offered in 2007 by Reason magazine:

“The ‘we should have done more to head off this war’ arguments assumes too much, exaggerates the media’s power to influence, removes the onus from politicians and infantilizes news consumers. … many in the media did ask tough questions of the administration, but the public wasn’t paying much attention.”

That the news media were comatose in the run-up to the Iraq War may be yet another media-driven myth.

WJC

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Campbell’s

book should be required reading for journalism students as well as

journalists and editors, for it reinforces the necessity of healthy

skepticism; a commitment to fully understanding the implications of one’s

research; and the importance of cultivating diverse, credible sources and

viewpoints for probing, quality journalism. There is an even greater lesson

here, however, pertinent for all readers: consistent with the rise of

“modern” journalism from the late 1800s to the present, the institution of

journalism has bolstered itself with narratives celebrating its own

strategic importance to society, even when the narratives turn out to be

fictions.

‘Burn our briefs’ call in UK evokes myth of ‘bra burning’

An obscure British back-bencher grabbed attention this week by suggesting it’s time for men to consider “burning their briefs,” to direct attention to what he calls “flagrant discrimination — against men.”

Back-bencher Raab, and wife

The comments by Dominic Raab, a Conservative member of Parliament, stirred inevitable reference to purported “bra burning” by feminist protestors a generation ago.

London’s Daily Telegraph made that connection the other day in paraphrasing Raab as saying British men “should follow the example of feminists who once burned their bras as he critici[z]ed … ‘flagrant discrimination’ against men.”

The Telegraph‘s headline was inspired. It read:

“Burn your Y-fronts for justice.”

Raab raised the “briefs-burning” suggestion wryly, in a commentary posted Monday. He wrote:

“From the cradle to the grave, men are getting a raw deal. Men work longer hours, die earlier, but retire later than women. … One reason women are left ‘holding the baby’ is anti-male discrimination in rights of maternity/paternity leave.”

He also declared:

“Feminists are now amongst the most obnoxious bigots.”

And he added:

“Maybe it’s time men started burning their briefs, to put an end once and for all to what Emmeline Pankhurst used to call ‘the double standard of sex morals.’” Pankhurst was a prominent women’s rights advocate in Britain in the late 19th and early 20th centuries.

Of especial interest to Media Myth Alert is the allusion that lurks in “burning their briefs” to purported feminist bra-burning of the late 1960s and 1970s.

As I discuss in my latest book, Getting It Wrong, “bra-burning” is a nuanced myth that can be traced to September 7, 1968, and the women’s liberation protest on the boardwalk of Atlantic City, N.J.

About 100 women gathered there to demonstrate against the Miss America pageant at the Atlantic City convention center.

At the Freedom Trash Can

A centerpiece of their demonstration was the so-called Freedom Trash Can which protesters dropped “instruments of torture” — such as brassieres, girdles, high-heeled shoes, and copies of as Playboy and Cosmopolitan magazines.

The organizers of the protest have long insisted that nothing had been set ablaze at Atlantic City. The lead organizer, Robin Morgan, has asserted:

“There were no bras burned. That’s a media myth.”

Indeed, demonstrative bra-burning was not an element of feminist protests of the 1960s and 1970s; that it was is a hardy media-driven myth.

But as I report in Getting It Wrong, there is evidence that bras were briefly though not flamboyantly set afire during the Miss America protest in 1968.

In researching Getting It Wrong, I found a long-overlooked article published in the local newspaper, the Press of Atlantic City, the day after the protest. The Press account stated, matter-of-factly:

“As the bras, girdles, falsies, curlers, and copies of popular women’s magazines burned in the ‘Freedom Trash Can,’ the demonstration reached the pinnacle of ridicule when the participants paraded a small lamb wearing a gold banner worded ‘Miss America.’”

Jon Katz, then a young reporter for the Press, also was at the protest that September day. Katz, who write a sidebar article about reactions to the women’s liberation demonstration, said in interviews with me that he recalled that bras and other items had been set afire during the protest.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire. I am quite certain of this,” Katz stated.

He added:

“I recall and remember noting at the time that the fire was small, and quickly was extinguished, and didn’t pose a credible threat to the Boardwalk. I noted this as a reporter in case a fire did erupt …. It is my recollection that this burning was planned, and that a number of demonstrators brought bras and other articles of clothing to burn, including, I believe some underwear.”

The contemporaneous newspaper report and the recollections of Katz represent, as I point out in Getting It Wrong, “fresh dimension to the bra-burning legend. … There is now evidence that bras and other items were set afire, if briefly, at the 1968 Miss America protest in Atlantic City. This evidence cannot be taken lightly, dismissed or ignored.”

But at the same time, I write, the accounts “offer no evidence to corroborate” popular imagery of feminists setting fire to their bras in flamboyant spectacle.

Demonstrative bra-burning is a myth — as dubious as thinking that many people will act on the back-bencher’s ironic suggestion that men ought to burn their briefs.

WJC

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‘Doctrinaire feminist in the bra-burning mold’?

The latest number of the Nation includes lengthy essay about Elizabeth Hardwick, a writer, critic, intellectual, and co-founder of the New York Review of Books who died in 2007.

At the 'Freedom Trash Can'

The essay caught the attention of Media Myth Alert because of a passage that declared Hardwick “was never a doctrinaire feminist in the bra-burning mold…”

But what is “a doctrinaire feminist in the bra-burning mold,” anyway? The Nation essay doesn’t say.

In fact, there was no such “mold.” Bra-burning was a misnomer, inaccurately though relentlessly attached to feminists and the “women’s liberation” movement of the late 1960s and 1970s.

What I call the “nuanced myth” of bra-burning is explored in my latest book, Getting It Wrong, which addresses and debunks 10 prominent media-driven myths–those dubious stories about the news media that masquerade as factual.

As I point out in Getting It Wrong, the popular notion of demonstrative bra-burnings — that feminists in the late 1960s and 1970s set bras afire in flamboyant public protests — “is fanciful and highly exaggerated.”

Ritual, frequent, flamboyant bra-burnings — there were none in those days.

At most, women’s liberation demonstrators at Atlantic City in early September 1968 (see photo above), briefly set bras and other items afire, an episode that may best be described as “bra-smoldering.”

The Atlantic City protest was the genesis of the media-driven myth of flamboyant bra-burning, though.

The demonstrators, who numbered 100 or so, gathered on the boardwalk to protest the Miss America pageant, which was taking place at the Atlantic City convention center.

They denounced the pageant as a “degrading Mindless-Boob-Girlie symbol” that placed “women on a pedestal/auction block to compete for male approval” and promoted a “Madonna Whore image of womanhood.” The demonstrators carried placards bearing such aggressive slogans as:

“Up Against the Wall, Miss America,” “Miss America Sells It,” “Miss America Is a Big Falsie.”

I note in Getting It Wrong that a centerpiece of the protest that day was a burn barrel that the demonstrators called the “Freedom Trash Can.” Into the barrel they consigned “instruments of torture,” such as brassieres, girdles, high-heeled shoes, false eyelashes, copies of magazines such as Playboy and Cosmopolitan.

“In the days before the protest,” I write, “the organizers of the protest had let it be known— or at least had hinted openly — that brassieres and other items would be set afire in the Freedom Trash Can. At least a few news reports in advance of the protest referred to plans for a ‘bra-burning’ at the Atlantic City boardwalk.”

But once in Atlantic City, the protesters supposedly modified their plans, in favor of what their leader, Robin Morgan, termed a “symbolic bra-burning.”

After all, a week before the protest fire had destroyed or damaged fourteen stores in a half-block section of the boardwalk.

“In the years since,” I write in Getting It Wrong, “Morgan and other participants have insisted that bras were not set afire at Atlantic City that day.”

However, in researching Getting It Wrong, I found a long-overlooked article published the day after the 1968 protest in the local Atlantic City newspaper, the Press. The article, written by a veteran reporter named John L. Boucher, stated matter-of-factly:

Boucher, 1949 photo

“As the bras, girdles, falsies, curlers, and copies of popular women’s magazines burned in the ‘Freedom Trash Can,’ the demonstration reached the pinnacle of ridicule when the participants paraded a small lamb wearing a gold banner worded ‘Miss America.’”

I note that Boucher’s report “did not elaborate about the fire and the articles burning in the Freedom Trash Can, nor did it suggest the fire was all that important. … Nonetheless, the passage stands as a contemporaneous account that there was fire in the Freedom Trash Can that day.”

Another reporter for the Press of Atlantic City, Jon Katz, also was at the women’s liberation protest that long ago September day. In interviews with me, Katz said he recalled that bras and other items were set afire during the demonstration and burned briefly.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire. I am quite certain of this,” Katz stated.

He added:

“I recall and remember noting at the time that the fire was small, and quickly was extinguished, and didn’t pose a credible threat to the Boardwalk. I noted this as a reporter in case a fire did erupt …. It is my recollection that this burning was planned, and that a number of demonstrators brought bras and other articles of clothing to burn, including, I believe some underwear.”

So what’s the upshot?

The Boucher article and Katz’s recollections, I write, “offer fresh dimension to the bra-burning legend. … There is now evidence that bras and other items were set afire, if briefly, at the 1968 Miss America protest in Atlantic City. This evidence cannot be taken lightly, dismissed or ignored.”

But I also note that the witness accounts “offer no evidence to corroborate a widely held image of angry feminists demonstratively setting fire to their bras and tossing the flaming undergarments into a spectacular bonfire.”

I note in Getting It Wrong, that the epithet bra-burning “has long been an off-hand way of ridiculing feminists and mocking their sometimes-militant efforts to confront gender-based discrimination in the home and the work place. Characterizations such as ‘bra-burning feminists,’ ‘the bra-burning women’s movement,’ ‘loud-mouthed, bra-burning, men-hating feminists,’ and ‘a 1960s bra-burning feminist’ have had currency for years.”

Add now to that dubious roster “doctrinaire feminist in the bra-burning mold.”

WJC

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Palin’s new book invokes ‘bra-burning’ stereotype

“Bra-burning,” I point out in my mythbusting book Getting It Wrong, was scarcely a common feature of feminist protests of the 1960s and 1970s, stereotypes and popular narratives notwithstanding.

The enduring and popular notion of numerous, demonstrative bra-burnings–that female protestors in those days set their bras afire and twirled them over their heads–“is fanciful and highly exaggerated,” I write.

At most, women’s liberation demonstrators at Atlantic City in September 1968, briefly set bras and other items afire, an episode that may best be described as “bra-smoldering.”

At most, ‘bra-smoldering’

But there was no flamboyant bra-burning that day at Atlantic City, no fiery spectacle, no bonfire of bras. (See photo.) “Fire at most was a modest and fleeting aspect of the protest that day,” I write in Getting It Wrong.

Despite the thin evidentiary record, “bra-burning” lives on as a convenient if misleading shorthand phrase in “describing the upheaval of the 1960s and early 1970s,” as I note in Getting It Wrong. I  point out that “bra-burning” long has been “invoked as a defining phrase, or cliché, of those troubled times—as in ‘the era of bra-burning,’ ‘the hysteria of bra-burning,’ the time of ‘raucous bra burning,'” and the like.

To those misleading turns of phrase, Sarah Palin, the 2008 Republican vice presidential candidate and former governor of Alaska, adds “1960s-era bra-burning militancy.”

The phrase appears in America By Heart: Reflections on Family, Faith, and Flag, Palin’s second book, which came out yesterday.

Palin offers up “bra-burning militancy” in writing:

“Remember Hillary Clinton’s famous rant, when her husband was running for president, that she wasn’t, in her words, ‘some little woman standing by my man like Tammy Wynette’? Hillary … came across then as someone frozen in an attitude of 1960s-era bra-burning militancy. She told us in no uncertain terms that she ‘could have stayed and baked cookies and had teas’ but preferred to pursue a serious career.”

The passage has attracted some comment–for its jab at Clinton, not for its historically incorrect reference to “bra-burning militancy.”

It’s regrettable, and more than a little unfair, that a misnomer like flamboyant “bra-burning” is so casually invoked in characterizing the 1960s and 1970s.

It’s unfortunate, too: Those turbulent times are prone to mythical treatment as it is–the mythical “Cronkite Moment” of 1968 and the heroic-journalist meme of the Watergate scandal both figure in Getting It Wrong.

But there’s no denying the perverse appeal of the term. It trips off the tongue in a blithe, faintly sneering sort of way: “Bra-burning.”

Stereotyping can be a hazard of media-driven myths, and there’s also no denying that stereotype is embedded in the phrase.

“Bra burning,” I write in Getting It Wrong, “has long been an off-hand way of ridiculing feminists and mocking their sometimes-militant efforts to confront gender-based discrimination in the home and the work place. Characterizations such as ‘bra-burning feminists,’ ‘the bra-burning women’s movement,’ ‘loud-mouthed, bra-burning, men-hating feminists,’ and ‘a 1960s bra-burning feminist’ have had currency for years.”

In its passage mentioning “bra-burning,” Palin’s book casually, almost off-handedly, serves to reinforce the stereotype.

WJC

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“Bra burning” also has long been an off-hand way of ridiculing feminists and mocking their sometimes-militant efforts to confront gender-based discrimination in the home and the work place. Characterizations such as “bra-burning feminists,”[i] “the bra-burning women’s movement,” “loud-mouthed, bra-burning, men-hating feminists,” and “a 1960s bra-burning feminist” have had currency for years.

---

[i] Tony Chamberlain, “Berman’s A Women’s Movement Unto Herself with Three Official Wins,” Boston Globe (16 April 2006): C1.

Turbulent times and the myth of ‘bra burning’

“Bra-burning,” I note in my latest book, Getting It Wrong, has long been a “convenient shorthand for describing the upheaval of the 1960s and early 1970s” in America.

At the 'Freedom Trash Can'

The term, I write, is often “casually invoked as a defining phrase, or cliché, of those troubled times—as in ‘the era of bra-burning,’ ‘the hysteria of bra-burning,’ the time of ‘raucous bra burning,’ when there were ‘bra burnings across the land,’ [and] ‘the bra-burning days of the turbulent 1960s’….”

The Dunkirk Observer newspaper in western New York State yesterday added to that refrain, asserting in a commentary about women’s liberation:

“The 1960s and 70s witnessed some more turbulent times in this liberation movement, including bra burning and other forms of protest.”

As I discuss in Getting It Wrong–which debunks 10 prominent media-driven myths–the notion of bra-burning stems from the women’s liberation protest at Atlantic City on September 7, 1968. About 100 or so demonstrators gathered on the boardwalk there to protest the Miss America pageant as a mindless spectacle degrading to women.

Leaders of the protest have long insisted that no bras were set afire that day–or at any time as part of a women’s liberation protest. Robin Morgan, lead organizer of the Atlantic City protest, has asserted, for example:

“There were no bras burned. That’s a media myth.”

However, Getting It Wrong offers evidence that bras and other items were burned–or at least smoldered–for a short time during the protest, a centerpiece of which was a burn barrel the demonstrators called the “Freedom Trash Can” (see photo, above).

Into the burn barrel they tossed such items as bras, girdles, and high-heeled shoes, as well as copies of Playboy and Cosmopolitan magazines.

My research, as described in Getting It Wrong, found a long-overlooked contemporaneous account in the Press of Atlantic City that said bras and other items in the Freedom Trash Can were set afire that day.

That account was written by a veteran reporter named John Boucher and published September 8, 1968, beneath the headline:

“Bra-burners blitz boardwalk.”

Boucher’s article, which appeared on page 4 of the Press, was separately endorsed years later by Jon Katz, who in 1968 was a young reporter for the Atlantic City newspaper. He also covered the women’s liberation protest.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some [Miss America] Pageant brochures, and setting the can on fire,” Katz said in an interview with me.

“I am quite certain of this.”

Katz also said:

“I recall and remember noting at the time that the fire was small, and quickly was extinguished, and didn’t pose a credible threat to the Boardwalk.”

As I point out in Getting It Wrong, the witness accounts of Boucher and Katz offer no support for “the far more vivid and popular imagery that many bras went up in flames” in a bonfire on the Boardwalk.

At most, “bra-burning” was confined to that single occasion at Atlantic City in 1968. Even then, it was more akin to bra-smoldering than a fiery spectacle in which demonstrators twirled flaming bras over their heads.

WJC

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The editor and the protest: Bra-burning’s intriguing sidebar

The women’s liberation demonstration at Atlantic City in 1968–the event that gave rise to the legend of bra-burning–had a little-known sidebar that featured Charlotte Curtis, a prominent and pathbreaking editor for the New York Times.

Curtis, according to the Press of Atlantic City, was to have been a judge at the Miss America Pageant but backed out to cover the women’s liberation protest that took place September 7, 1968.

Curtis biography

The protest was on the boardwalk, near the Convention Center, where Miss America was crowned. The women’s liberation demonstrators denounced the pageant as a mindless spectacle demeaning to women.

And they carried placards bearing such slogans as:

“Up Against the Wall, Miss America,” “Miss America Sells It,” and “Miss America Goes Down.”

How the protest on the boardwalk gave rise to the “nuanced myth” of bra-burning–or bra-smoldering–is discussed in my new book, Getting It Wrong, which debunks 10 prominent media-driven myths.

The protest’s principal organizer, Robin Morgan, later discussed Curtis’ participatory role in covering the event–and described Curtis’ eagerness not to alert Times editors about how she helped demonstrators who had been arrested.

In her 2001 memoir, Saturday’s Child, Morgan recalled that Curtis rode with the demonstrators by bus from New York to Atlantic City.

Curtis, then the Times women’s editor, was “elegantly dressed in black (gloves, pearls, and heels) amid our colorful informality, gamely warbling ‘We Shall Overcome’ with us as we bounced along in the rattletrap buses.

“She stayed all day on the hot boardwalk with us, brought us cool drinks, laughed and applauded when we would recognize and respond to women journalists only,” Morgan wrote.

(The women’s liberation demonstrators would not speak to male reporters covering the event. Morgan later wrote that the protest’s “most enduring contribution” may have been the decision “to recognize only newswomen.”)

That night, a handful of demonstrators attended the Miss America pageant, briefly disrupted the event, and were arrested.

Morgan recalled how she went “from precinct to precinct in search of where our friends were being held. Finally, at 3 a.m., I learned they’d been released hours earlier on cash bail put up personally by ‘some older woman’ named Charlotte Curtis.

“When I phoned the next day to thank her, she asked me to keep it quiet, as ‘these dreary grey guys running the Times’ would not be amused.”

Her request “to keep it quiet” may well have been because Curtis had not only taken a role in the demonstration, but had written about it, too.

Her article for the Times appeared 42 years ago today and quoted Morgan as saying, “We told [the Atlantic City mayor] we wouldn’t do anything dangerous—just a symbolic bra-burning.”

Morgan has long insisted that the demonstrators set nothing afire that day. But her ambiguous comment to Curtis about “a symbolic bra-burning” no doubt helped propel the notion that bras were burned in a public spectacle on the boardwalk.

Curtis then was 39-years-old and well on her way to a memorable career. In all, she spent 25 years at the Times, including a stint as associate editor in charge of the daily op-ed page of opinion.

At her death in 1987, the Times eulogized Curtis as a “strong-willed, indefatigable Vassar graduate with an incisive wit.”

The anecdote about her role at the 1968 women’s liberation protest went unreported until 1999, when the Times published a letter by Morgan, who wrote to take issue with a characterization that Curtis had been “scornful of the feminist movement.”

“Actually, for a woman of her generation and prominence,” Morgan wrote in the letter to the Times, “Curtis was unusually supportive of women and feminist ideas and actions.”

Morgan proceeded to relate the anecdote about Curtis at the 1968 protest at Atlantic City.

“Charlotte Curtis had a style all her own,” Morgan wrote. “She was a lady. And she was a feminist. In her, this was no contradiction.”

WJC

Related:

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• ‘Getting It Wrong’ launched at Newseum

Bra-burning: The morphing of a media myth

Today is the 42d anniversary of the women’s liberation protest at Atlantic City, the event that gave rise to what I call the “nuanced myth” of bra-burning.

Atlantic City, September 7, 1968

 

Or “bra-smoldering.”

As I discuss in my new book, Getting It Wrong, “bra-burning” is a media myth that has morphed and taken on fresh significance in the years since 1968. “Bra-burning” the epithet has lost some of its sting.

The legend of bra-burning began to take hold in the days and weeks following the women’s liberation protest September 7, 1968, on the Atlantic City boardwalk.

Some 100 demonstrators gathered there, as one participant put it, “to protest the degrading image of women perpetuated by the Miss America pageant,” which took place that night inside the city’s Convention Center.

A centerpiece of the protest was the so-called “Freedom Trash Can” into which demonstrators placed such “instruments of torture” as brassieres, girdles, and high-heeled shoes.

Organizers of the protest have long insisted that nothing was burned during the demonstration.

But my research, as described in Getting It Wrong, found a long-overlooked contemporaneous account in the Press of Atlantic City that said bras and other items in the Freedom Trash Can were set afire that day.

Boucher (1949 photo)

 

That account was written by a veteran reporter named John Boucher and published September 8, 1968. The account was separately endorsed years later by Jon Katz, who in 1968 was a young reporter for the Press and who covered the women’s liberation demonstration.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire,” Katz said in an interview with me in 2007. “I am quite certain of this.”

However, the witness accounts of Boucher and Katz don’t lend support to “the far more vivid and popular imagery that many bras went up in flames” in a fiery spectacle that September day, I write.

The legend of bra-burning has endured more than 40 years and, as media scholar Thomas Lieb has pointed out, it seems certain to survive the Baby Boomer generation that propelled it into the public domain.

For many years after 1968, “bra-burning” was a term of scorn and derision, a handy way to dismiss the feminist movement and its goals of gender equality.

As I write in Getting It Wrong:

“Invoking ‘bra-burning’ was a convenient means of brushing aside the issues and challenges raised by women’s liberation and discrediting the fledgling movement as shallow and without serious grievance.”

But as I further write in Getting It Wrong,  the term in recent years slowly “has become associated with female empowerment—a metaphor for assertiveness, audacity, and dedication to women’s rights.”

A recent example appeared in the Guardian of London, which referred to bra-burning as a “brilliant … piece of political theatre.”

Another and more puzzling example of bra-burning’s changing significance took place in February 2008 on the Tyra Banks afternoon television show.

I note in Getting It Wrong how “Banks took members of her studio audience into the chill of a winter’s afternoon in New York for a made-for-television stunt about what women could do with ill-fitting brassieres.

“Banks wore an unzipped gray sweatshirt that revealed a powder-blue sports bra. Most of the other women were clad above the waist only in brassieres. They clutched other bras as they stood before a burn barrel from which flames leapt hungrily. On Banks’ word, the women tossed the bras in their hands into the fire.”

More substantively, it is not that unusual to hear female college students these days describe bra-burning as a powerful metaphor for boldness and cheek.

“For many of them,” I write in Getting It Wrong, “‘bra-burning’ has few negative associations. They find little reason to cringe at the epithet.

“Rather, they view ‘bra-burning’ as bold symbolism that connotes a refusal to conform to standards and expectations set by others— sentiments that certainly echo the views of the women who tossed undergarments into the Freedom Trash Can” 42 years ago today.

WJC

Related:

• On columnists and burning bras
• Bra-burning and home luxuries lost: Whoa
• Puncturing media myths: A case for modest media influence
• ‘Good narrative trumps good history’
• Seeking antidotes to journalism’s ‘junk food’

Remembering bra-burning–er, make that bra-smoldering

The legend of “bra-burning” emerged 42 years ago this week in the aftermath of a women’s liberation demonstration on the boardwalk at Atlantic City.

Atlantic City, September 7, 1968

As I discuss in Getting It Wrong, my new book debunking prominent media-driven myths, bra-burning is a “nuanced myth.”

Getting It Wrong offers evidence that bras and other items were burned–or at least smoldered–for a short time during the protest September 7, 1968, which was called to denounce the Miss America pageant at Atlantic City as a mindless spectacle that demeaned women.

The demonstration’s organizers have long insisted that nothing was set afire at the Atlantic City protest, which, as scholars such as  Thomas Lieb have noted, is regarded as decisive in the emergence of the women’s movement of the late 20th century.

Feminists have long claimed that “bra-burning” was an injurious turn of phrase, intended to denigrate the women’s movement and belittle its objectives of gender equality.

A centerpiece of the women’s liberation protest at Atlantic City was the so-called “Freedom Trash Can” (see photo, above), into which demonstrators placed what they called “instruments of torture,” such as brassieres, girdles, and high-heeled shoes, as well as copies of Playboy and Cosmopolitan magazines.

My research, as described in Getting It Wrong, found a long-overlooked contemporaneous account in the Press of Atlantic City that said bras and other items in the Freedom Trash Can were set afire that day.

That account was written by a veteran reporter named John Boucher and published September 8, 1968, beneath the headline:

“Bra-burners blitz boardwalk.”

That account, which appeared on page 4, was separately endorsed years later by Jon Katz, who in 1968 was a young reporter for the Press. He also covered the women’s liberation protest.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire,” Katz said in an interview with me while I was researching Getting It Wrong.

“I am quite certain of this.”

Katz also told me:

“I recall and remember noting at the time that the fire was small, and quickly was extinguished, and didn’t pose a credible threat to the Boardwalk.”

As I point out in Getting It Wrong, the witness accounts of Boucher and Katz “lend no support to the far more vivid and popular imagery that many bras went up in flames” in a fiery spectacle that September day.

Their accounts, I write, don’t corroborate the “widely held image of angry feminists demonstratively setting fire to their bras and tossing the flaming undergarments into a spectacular bonfire.”

Such imagery can be traced to imaginative and sardonic newspaper columns published shortly after the Miss America protest.

Harriet Van Horne, writing in the New York Post a few days after the demonstration, declared:

“My feeling about the liberation ladies is that they’ve been scarred by consorting with the wrong men. Men who do not understand the way to a woman’s heart, i.e., to make her feel utterly feminine, desirable and almost too delicate for this hard world. … No wonder she goes to Atlantic City and burns her bra.”

Van Horne, who was not at the protest, also wrote that the highlight of the demonstration “was a bonfire in a Freedom Trash Can. With screams of delight they consigned to the flames such shackling, demeaning items as girdles, bras, high-heeled slippers, hair curlers and false eyelashes.” (Emphasis added.)

The widely read humor columnist, Art Buchwald, took up the riff a few days later, writing in his nationally syndicated column that he had been “flabbergasted to read that about 100 women had picketed the Miss America pageant in Atlantic City against ‘ludicrous beauty standards that had enslaved’ the American woman.”

Buchwald added: “The final and most tragic part of the protest took place when several of the women publicly burned their brassieres.”

The columns by Van Horne and Buchwald introduced to national audiences the notion that bra-burning was flamboyant at Atlantic City. The columns conjured, I write in Getting It Wrong, “a powerful mental image of angry women setting fire to bras and twirling them, defiantly, for all on the boardwalk to see.”

Didn’t happen.

At most, bras smoldered in the Freedom Trash Can.

So what’s the significance of the Boucher and Katz accounts, as described in Getting It Wrong?

At very least, I write, they “offer fresh dimension to the bra-burning legend.

“They represent two witness accounts that bras and other items were burned, or at least smoldered, in the Freedom Trash Can. There is now evidence that bras and other items were set afire, if briefly, at the 1968 Miss America protest in Atlantic City.”

It’s evidence that cannot be taken lightly, dismissed, or ignored, as it signals that the narrative about bra-burning needs to be modified.

WJC

Related:

• ‘Bra-burning feminists’: Who were they?
• Bra-burning and home luxuries lost: Whoa
• Puncturing media myths: A case for modest media influence
• ‘A debunker’s work is never done’
• Seeking antidotes to journalism’s ‘junk food’

The wide appeal of the bra-burning meme

I’ve written from time to time about the striking international appeal of media-driven myths, those dubious and improbable tales about the news media that masquerade as factual.

The Times newspaper in South Africa  underscored that appeal the other day in an interesting and amusing commentary titled, “From A to double D: a history of the bra.”

The commentary included a reference to bra-burning, stating:

At the 'Freedom Trash Can,' 1968

“One of the abiding symbols of the feminist movement is the burning of the bra. As a representation of liberation from the oppression of patriarchy, the alleged incineration of the intimate was meant to signify the death of male domination over women’s self-image. …

“In any case, most sources say the bra-burning never really happened.”

My research indicates otherwise, however.

As the commentary noted–and as I discuss in my new book about media-driven myths, Getting It Wrong–the bra-burning trope stems from the women’s liberation protest of the 1968 Miss America Pageant at Atlantic City.

As I write in Getting It Wrong:

“The demonstrators denounced the pageant as a ‘degrading Mindless-Boob-Girlie symbol’ that placed ‘women on a pedestal/auction block to compete for male approval,’ and promoted a ‘Madonna Whore image of womanhood.'”

They carried placards declaring: “Up Against the Wall, Miss America,” “Miss America Sells It,” and “Miss America Is a Big Falsie.”A centerpiece of the protest was a burn barrel, which the demonstrators dubbed the “Freedom Trash Can.” Into the “Freedom Trash Can” they tossed items and articles they said repressed and demeaned women–bras, girdles, high-heels, as well as copies of Cosmopolitan and Playboy magazines.

The protest’s organizers have long insisted that nothing was set ablaze that day at Atlantic City. The lead organizer, Robin Morgan, has asserted, for example:

“There were no bras burned. That’s a media myth.”

But in researching Getting It Wrong, I found a long-overlooked, contemporaneous account in the Press of Atlantic City that said “bras, girdles, falsies, curlers, and copies of popular women’s magazines burned in the ‘Freedom Trash Can.’”

The Press article was published September 8, 1968, a day after the protest, and appeared beneath the headline:

“Bra-burners blitz boardwalk.”

Its author, a veteran newspaperman named John Boucher, died in 1973.

As I note in Getting It Wrong, Boucher’s article “did not elaborate about the fire and the articles burning in the Freedom Trash Can, nor did it suggest the fire was all that important. Rather, the article conveyed a sense of astonishment that an event such as the women’s liberation protest could take place near the venue of the pageant.”

Separately, I tracked down and interviewed Jon Katz, who also had covered the Miss America protest for the Press.

Katz said in interviews with me that he recalled that bras and other items were set afire during the demonstration and that they burned briefly.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire. I am quite certain of this,” Katz said.

The contemporaneous Press article and Katz’s recollections represent, I write, “evidence that bras and other items were set afire, if briefly, at the 1968 Miss America protest in Atlantic City.”

At very least, the accounts offer fresh dimension to the widely appealing legend of bra-burning.

WJC

Related:

• ‘Bra-burning feminists’: Who were they?
• Bra-burning and home luxuries lost: Whoa
• Puncturing media myths: A case for modest media influence
• ‘A debunker’s work is never done’
• ‘Commentary’ reviews ‘Getting It Wrong’
• ‘Good narrative trumps good history

<!–[if !mso]> They carried placards declaring: “Up Against the Wall, Miss America,” “Miss America Sells It,” “Miss America Is a Big Falsie,”[i] and “Miss America Goes Down.”

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[i] Cited in Alice Echols, Daring to be Bad: Radical Feminism in America, 1967–1975 (Minneapolis: University of Minnesota Press, 1989), 96.

Behind the ‘nuanced myth’: Bra-burning at Atlantic City

What I call the “nuanced myth” of bra-burning can be traced to September 7, 1968, and the women’s liberation protest on the boardwalk of Atlantic City, N.J., against the Miss America pageant.

Protesting Miss America, 1968

A centerpiece of the demonstration was the so-called Freedom Trash Can (see photo, right) into which the protesters consigned “instruments of torture,” such as brassieres, girdles, high-heeled shoes, false eyelashes, and copies of magazines such as Playboy and Cosmopolitan.

But the protest’s organizers have long insisted that nothing had been set ablaze at Atlantic City. The lead organizer, Robin Morgan, has asserted, for example:

“There were no bras burned. That’s a media myth.”

And yet the epithet “bra-burning” took hold, serving to denigrate and trivialize the objectives of the women’s liberation movement.

In researching bra-burning for Getting It Wrong, my new book about prominent media myths, I was inclined to accept the denials. They seemed insistent and solid—and no one had produced evidence to the contrary. Bra-burning certainly seemed to be a media-driven myth.

Still, I was curious about what the local newspaper, the Atlantic City Press, had written about the 1968 demonstration. I had never seen references to its reporting.

Microfilm of the Press for September 1968 proved impossible to obtain through inter-library loan, so I paid a visit to the public library in Atlantic City, to crank microfilm there.

I found that the Press published two articles about the protest, both on page 4. The lead article appeared beneath the intriguing headline:

“Bra-burners blitz boardwalk.”

The article conveyed a sense of astonishment that such a protest would take place at the venue of the Miss America pageant, then a revered tradition in Atlantic City.

The article’s ninth paragraph offered stunning detail, in a matter-of-fact sort of way.

“As the bras, girdles, falsies, curlers, and copies of popular women’s magazines burned in the ‘Freedom Trash Can,’” it said, “the demonstration reached the pinnacle of ridicule when the participants paraded a small lamb wearing a gold banner worded ‘Miss America.’”

“Whoa,” I said to myself in reading that paragraph. “Whoa.”

Here, after all, was a contemporaneous, eyewitness account—the first such account I had ever seen—that said that bras had indeed been burned during the protest.

The single mention of bra-burning was significant and striking. But it was a single mention, and I needed detail and corroboration.

The other article in the Press described the bewildered reactions of boardwalk-strollers who watched the protest; it made no mention of burning bras.

The author of the lead article, John L. Boucher, died in 1973.

Boucher, I learned, could be gruff and tough, in a old-school way. He was also an informal adviser to young reporters at the Atlantic City newspaper.

Among them was Jon Katz, who in 1968 was at the outset of a career that took him to the Philadelphia Inquirer and Boston Globe, and to the CBS Morning News as executive producer. After leaving daily journalism, Katz became a writer of mysteries and nonfiction.

Katz had been on the boardwalk that long-ago September day: He had written the other article about the protest for the Press.

I traced Katz to upstate New York. In interviews by email and phone, Katz said without hesitation that he recalled that bras and other items had been set afire during the demonstration against Miss America.

“I quite clearly remember the ‘Freedom Trash Can,’ and also remember some protestors putting their bras into it along with other articles of clothing, and some Pageant brochures, and setting the can on fire,” Katz said. “I am quite certain of this.”

He added:

“I recall and remember noting at the time that the fire was small, and quickly was extinguished, and didn’t pose a credible threat to the boardwalk. I noted this as a reporter in case a fire did erupt.”

Katz thus offered confirmation that bras and other items had been burned in the Freedom Trash Can.

I sought to interview with Robin Morgan about these new details. She replied to my inquiries through a spokeswoman, declaring:

“There were NO bras EVER burned at the 1968 protest.”

So how is all this treated in Getting It Wrong, which will be launched Saturday, June 19, at an “Inside Media” program at the Newseum in Washington, D.C.?

The account by Boucher and the recollections of Katz offer “fresh dimension to the bra-burning legend,” I write in the book. “They represent two witness accounts that bras and other items were burned, or at least smoldered, in the Freedom Trash Can. There is now evidence that bras and other items were set afire, if briefly, at the 1968 Miss America protest in Atlantic City. This evidence cannot be taken lightly, dismissed or ignored.”

But at the same time, their accounts lend no support to the more vivid popular imagery that many bras went up in flames in flamboyant protest on the boardwalk.

Boucher and Katz offered no endorsement for the central feature of the media-driven myth that angry women burned their bras in a fiery public spectacle.

At most, fire was a subtle, modest, and fleeting element of the protest that day.

And yet, “bra-burning” is an epithet not entirely misapplied to the demonstration at Atlantic City.

WJC

A version of this post first appeared at the University of California Press blog.

Many thanks to Jim Romenesko for linking to this post.