“History is also everybody talking at once, multiple rhythms being played simultaneously. The events and people we write about did not occur in isolation but in dialogue with a myriad of other people and events. In fact, at any given moment millions of people are all talking at once. As historians we try to isolate one conversation and to explore it, but the trick is then how to put that conversation in a context which makes evident its dialogue with so many others—how to make this one lyric stand alone and at the same time be in connection with all the other lyrics being sung.”

—Elsa Barkley Brown, “’What has happened here,’” pp. 297-298.

Feminist historian Elsa Barkley Brown reminds us that social movements and identities are not separate from each other, as we often imagine they are in contemporary society. She argues that we must have a relational understanding of social movements and identities within and between social movements—an understanding of the ways in which privilege and oppression are linked and how the stories of people of color and feminists fighting for justice have been historically linked through overlapping and sometimes conflicting social movements. In this chapter, we use a relational lens to discuss and make sense of feminist movements, beginning in the 19th Century up to the present time. Although we use the terms “first wave,” “second wave,” and “third wave,” characterizing feminist resistance in these “waves” is problematic, as it figures distinct “waves” of activism as prioritizing distinct issues in each time period, obscuring histories of feminist organizing in locations and around issues not discussed in the dominant “waves” narratives. Indeed, these “waves” are not mutually exclusive or totally separate from each other. In fact, they inform each other, not only in the way that contemporary feminist work has in many ways been made possible by earlier feminist activism, but also in the way that contemporary feminist activism informs the way we think of past feminist activism and feminisms. Nonetheless, understanding that the “wave” language has historical meaning, we use it throughout this section. Relatedly, although a focus on prominent leaders and events can obscure the many people and actions involved in everyday resistance and community organizing, we focus on the most well known figures, political events, and social movements, understanding that doing so advances one particular lens of history.

Additionally, feminist movements have generated, made possible, and nurtured feminist theories and feminist academic knowledge. In this way, feminist movements are fantastic examples of praxis—that is, they use critical reflection about the world to change it. It is because of various social movements—feminist activism, workers’ activism, and civil rights activism throughout the 19th, 20th, and 21st centuries—that “feminist history” is a viable field of study today. Feminist history is part of a larger historical project that draws on the experiences of traditionally ignored and disempowered groups (e.g., factory workers, immigrants, people of color, lesbians) to re-think and challenge the histories that have been traditionally written from the experiences and points of view of the powerful (e.g., colonizers, representatives of the state, the wealthy)—the histories we typically learn in high school textbooks.