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On Cowboys and Welfare Queens: Independence, Dependence, and Interdependence at Home and Abroad

Published online by Cambridge University Press:  24 October 2007

Abstract

Against a historiography that too often considers domestic policy apart from foreign policy, this essay suggests connections based on two cultural/political archetypes, the cowboy and the welfare queen, which were or are simultaneously gendered and racialized. The cowboy as a symbol of white male individualism has represented worthy American manhood; the welfare queen has stood for a despised black womanhood. Behind the image of the cowboy stands the workings of empire; behind the portrait of the welfare queen lies the punishment of poor women, often African American or Latina, for their motherhood, sexuality, and lack of dependence on husbands. The problem with the welfare queen is that she parlayed her dependence on the state into independence from men and employment (that is, work as commonly understood.) Like the enemies without, who would make the nation dependent through withholding a vital resource – oil – and require disciplining through “cowboy diplomacy,” welfare dependents have become the primitive other, politically assaulted, responsible for national decline, who need taming through cowboy social policy. Drawing upon newspaper accounts, blogs, speeches, and iconographic representations, this essay traces the ways that modern Presidents, including Theodore Roosevelt, Johnson, Nixon, Reagan, and Bush II, deployed these icons to push independence as a national virtue in spite of their apparently different political positions. The languages of independence and dependence provided an easy vocabulary for policymaking that aspires to moral heights, leading to a performativity that traps those who utter the tropes of their predecessors into policy grooves not necessarily of their own choosing.

Type
Research Article
Copyright
Copyright © Cambridge University Press 2007

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References

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4 For the fullest discussion of the oil crisis see Natasha Zaretsky, No Direction Home: The American Family and the Fear of National Decline, 1968–1980 (Chapel Hill: University of North Carolina Press, 2007), chapter 2: “Getting the House in Order: The Oil Embargo, Consumption, and the Limits of American Power,” 71–104. See also idem, “In the Name of Austerity: Middle-Class Consumption and the OPEC Oil Embargo of 1973–1974,” in Van Grosse and Richard Moser, eds., The World the 60s Made: Politics and Culture in Recent America (Philadelphia: Temple University Press, 2003), 138–61. See also, Meg Jacobs, “The conservative Struggle and the Engery Crisis,” in Bruce Schulman and Julian E. Zelizer, eds., Rightward Bound: Making America Conservative in the 1970s (Cambridge, MA: Harvard University Press, forthcoming, spring 2008).

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8 Feminist historians have undermined this myth. For a review of the literature see Susan Armitage, “Turner's Ghost: A Personal Retrospective on Western Women's Literature,” in Kleinberg, Boris, and Ruiz, 126–45.

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91 For example, Joan Tronto, Moral Boundaries: A Political Argument for an Ethic of Care (New York: Routledge, 1993); Selma Sevenhijsen, Citizenship and the Ethics of Care: Feminist Considerations on Justice, Morality, and Politics (New York: Routledge, 1998); Wendy Sarvasy, “Social Citizenship from a Feminist Perspective,” Hypatia, 12, 1 (1997), 54–74; Madonna Harrington Meyer, ed., Care Work: Gender, Labor, and the Welfare State (New York: Routledge, 2000).