Feminine Feminist: A Missing Link Eluding Discovery

By Juleon Schins

This pamphlet is meant for all adults, though primarily for women: it is a political manifesto for their social status. The author suggests that his sympathizers can, on short term, equalize the social status of all women to that of men; no matter whether all these women associate with the political left or right, with traditional or recent-alte

• Language: English
• Publisher: URLink Print & Media, LLC
• Release date: Nov 19, 2019
• ISBN: 9781643674681

Juleon Schins

Juleon Schins is a Physicist

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Feminine Feminist

Copyright © 2019 by Niccolò. All rights reserved.

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Published in the United States of America

ISBN 978-1-64367-469-8 (Paperback)

ISBN 978-1-64367-468-1 (Digital)

15.05.19

TABLE OF CONTENTS

Introduction: Feminine Feminism and Economy

Chapter 1: Genetics and Gender

Chapter 2: Evolution and Male Dominance

Chapter 3: Machiavellian Policy

Chapter 4: Boss in own Belly and Sexual Addiction

Chapter 5: A Retrograde Parental Attitude

Appendix 1: Abortion is Big Business

Appendix 2: Gender and Genesis

Appendix 3: Thomas Aquinas about Good and Evil

The half-blood Mary Thompson Fisher

To the Memory of Mary Thompson Fisher

INTRODUCTION

1. Mary Thompson Fisher: Second and last Feminine Feminist

Mary Thompson Fisher was born in 1895, near Emet, Oklahoma. She was daughter of a German mother and a native American Father, born in Chickasaw Nation (later reduced to a Native Reserve in Oklahoma). Mary’s vocation occurred when she once assisted, a young girl, at a ritual dance of her tribe. Halfway the ritual, she felt the impulse to join the dancers and started running towards them. Her father quickly fetched her, and said her it was not allowed to tread between the dancers and the central fire — no doubt a Holy Place. A sudden burst of rain interrupted the ritual. Seeing Mary’s inconsolable tears, an old man approached her, and told her something soothing in native American. Although she did not understand, her father did. He waited many years before telling her.

In Frankowski‘s 2016 movie Te Ata, the story writers Mrs. Luttrell and Barbour provide some (possibly non-historic) details about Mary’s life. Shortly after the interrupted traditional dance she declared to need a stage name. Her parents did all they could to fine one, knowing the somewhat obstinate character of their daughter. Finally a name appeared that met with everybody’s approval: Te Ata, meaning Bearer of the Morning.

In order to realize her vocation she set her sights on Broadway. In spite of her father’s explicit protests¹ (though not without his explicit consent), she left Chickasaw for an academic education. Life was quite tough for Te Ata: during her first year at university all her class mates ignored her, her two roommates included. Her humility and spirit of tacit acceptation turned the well-to-do-white-ladies like a leaf, and the second year she was generally admired. After graduating, looking for a job, she ran into so many rejections that she began to wonder whether she was really cut out for the bright lights.

Meanwhile, she fell in love with a 17 years older German multidisciplinary scientist. His surprise knew no limits when Mary proposed him to ask her father’s permission to marry her. Knowing about Mary’s strength of character, and profound convictions, he did not even blink. As her father² could not find a single shortcoming in the German scientist,³ Mary got it her way.

On his death bed, her father told Mary what the old man tried to tell her when the ritual dance was interrupted: to wit, that she was destined to tell all Americans about the ritual dance she had testified as a child.

In spite of her continuous failures in finding even the lowliest job, she kept insisting — always without success, until… she met Eleanor Roosevelt.

The feminist reader might think: what could I ever learn from Mary, whose cultural level was so retrograde as to ask her father’s permission to leave her home town, or to marry? Such is not feminism, but the very opposite: plain submission to a patriarchal society!⁴

Perhaps.

Although one should not make the silly mistake to compare every historical society with ours today. Who knows, our millennium change will later receive the etiquette dark age of sexual slave trade and large-scale butchery of unborns. Moreover, there are so many kinds of feminism that I could not tell with certainty that all of them consider Mary’s behavior submissive-patriarchal in her culture.

By the way, my dear feminists: in present-day India, the patriarchal agreement between two families concerning their children’s marriage still holds; too bad for Western feminism, poor Indian marriages have a much higher survival probability than rich Western ones.

A young native American girl leaving her country alone, obviously was unheard of in Chickasaw. She was the first native half-blood to go to university, leaving behind a much loved and heavily frustrated father.⁵ This must have torn her sensible heart apart. How many modern feminists are willing to make such offers for reaching their ideals? In Frankowski’s movie, at some occasion, Te Ata categorically refused to exchange her own native clothes for some sexy outfit given her, even