I have employed hundreds of women over the years—strong, competent, professional women who know how to get things done. I have been married for 38 years. I raised two daughters. My wife and I made a deliberate choice when we decided to have a family: I would handle the outside, she would handle the inside. That was not a limitation we placed on her. It was a division of labor we chose so that someone was always guarding the household. When relatives and others ridiculed her for staying home in the 1970s and 1980s, while feminism was telling women that staying home meant they were failing, we ignored them. Someone has to lock the door. You cannot have both adults out on the perimeter and leave the house unprotected. I have watched what happens when that protection is removed, and the results are not an advance.
The Promise Was Independence. The Result Was a Transfer of Influence
The public story was that women needed to leave the home so they could be free, earn their own money, and escape dependence on a husband. In practice, a large share of what followed was a transfer of daily influence from the husband and the household to a boss, an HR department, and a set of institutional rules that the family did not write. My wife has said many times that she could have done other things. We both could have. We chose not to because the alternative—two incomes at the cost of no one consistently present for the children—did not look like an improvement once the children arrived. The social pressure to treat that choice as backward was intense. It was not coming only from individual feminists. It aligned with longer-running efforts, visible in the science fiction of the 1950s and 1960s and in the practical politics of Fabian socialists and various Marxist currents, to weaken the independent household so that other institutions could shape the next generation more directly.
Aldous Huxley’s Brave New World described a society in which reproduction is industrialized, children are conditioned by the state rather than raised by parents, and family bonds are treated as obstacles to stability. That was fiction. The policy and cultural pressure that followed in the real world was not. When both parents are required to work full-time to maintain a standard of living that one income once supported, the practical result is that children spend more hours under institutional supervision and less under the direct authority of their parents. That is not an accident of economics alone. Wage structures, tax treatment of households, housing costs, and cultural messaging all moved in the same direction for decades. Pew Research has documented the shift: the share of married or cohabiting couples with children in which both parents work full time rose substantially from the mid-1970s onward, while the male-breadwinner arrangement declined. The numbers describe what happened. They do not prove it was required for women’s well-being or for children’s.
What I Saw in the Experimental Neighborhoods
I grew up around some of the early versions of this experiment. There were planned communities in which both parents worked corporate jobs, the adults treated the neighborhood as an extended social and sexual network, and the children were largely unsupervised during the day. Key parties—where couples put car keys in a bowl and paired off with whoever’s keys they drew—were presented at the time as sophisticated “community relations.” The adults drank, used drugs, and told themselves they were progressive because no one was judging. The children in those neighborhoods were having sex with each other by early adolescence and experimenting with drugs. When I tried to keep some of them from going further down that path, I was treated as the problem by at least one of the mothers. She was an early feminist. She disliked me on principle. Her son had serious problems. I was one of the few consistent restraints in his life. That did not make me popular with her.
Those neighborhoods were not the majority experience, but they were not isolated either. Contemporary accounts from the early 1970s documented organized swinging among otherwise conventional suburban couples. The adults believed they were escaping repression. The children absorbed the practical lesson that adult supervision was intermittent and that sexual boundaries were negotiable. The same pattern appears, in updated form, among some of the young people I work with now. Teenagers talk openly about same-sex relationships as ordinary Friday-night plans. When I was their age, that would have produced immediate and serious consequences inside most families. Today it is treated as unremarkable because the institutional messaging—from schools, media, and corporate HR—has spent years defining dissent as bigotry. The kids did not invent the permission structure. They inherited it.
Corporate Rules, Dual Incomes, and the Compliant “Rebel”
The corporate environment that expanded alongside the dual-income norm added its own layer. Once both adults need the paycheck, the employer’s rules become household rules. Flag a pickup truck for a Bengals game, spend money on tailgating gear that costs more than some people’s weekly groceries, and still accept that you will not challenge the HR manual on sex, gender, or hours. The job funds the jerseys and the grill. It also funds the expectation that you will not treat the traditional division of labor as legitimate. Men who say they want to carry the full financial load so their wives can stay home are told they are exhibiting toxic masculinity. Women who prefer the arrangement are told they are letting down the sisterhood. Both messages treat the household’s own priorities as subordinate to an external ideological standard.
I have watched young people describe arrangements in which one spouse wants to pursue a same-sex relationship on the side while remaining married, and both parties treat the request as reasonable because “progressive society” has normalized it. That is not rebellion. It is compliance with the institutional script. The script has been consistent for decades: weaken the exclusive claims of marriage and parenthood, increase the hours children spend outside the home, and redefine resistance to the new norms as the actual threat. Queer Eye for the Straight Guy in the early 2000s was marketed as light fashion entertainment. It also functioned as desensitization. The same process had already occurred with the earlier campaign against the housewife. Ridicule the arrangement, associate it with backwardness, and present the alternative as both inevitable and morally superior. Enough people accepted the framing that the practical consequences—higher fixed costs for families, thinner parental presence, and greater institutional influence over children—became the default.
Family Competence Is the Prerequisite for Everything Else
If a household cannot maintain a coherent division of labor, protect its children from early sexualization and chemical experimentation, and transmit a workable standard of behavior, it will not produce adults who can maintain those things at larger scale. The observation is practical, not sentimental. I have spent enough time with both the earlier experimental neighborhoods and the current cohort of confused teenagers to see the continuity. The adults who left the doors unlocked because they wanted to be seen as progressive produced children who treated boundaries as optional. The institutions that later codified those optional boundaries as official policy simply scaled the same pattern. Strong families are not a guarantee of good government. The absence of them makes competent self-government harder, because the habits of responsibility, delayed gratification, and defense of one’s own were never practiced at the smallest unit.
None of this requires claiming that every woman must stay home or that every dual-income arrangement fails. It requires noticing that the campaign to treat the traditional household as a problem to be solved aligned with other efforts to reduce the independence of the family relative to employers, schools, and the state. The science-fiction writers who described state-controlled reproduction and conditioning were extrapolating from tendencies already visible in their own time. The tendencies continued. The results are visible in the young people who treat conformity to the new sexual and family norms as an act of independence, and in the adults who still believe that two full-time jobs plus institutional childcare was the liberation that was promised. It was a transfer. The household lost authority. Other institutions gained it. That was the point.
Footnotes
1. Pew Research Center analysis of Census data shows the rise in dual full-time working parents among couples with children and the corresponding decline in male-breadwinner households from the 1970s to the present.
2. Aldous Huxley’s Brave New World (1932) depicts industrialized reproduction, state conditioning of children, and the elimination of strong family bonds as mechanisms of social control.
3. Contemporary reporting and academic accounts from the early 1970s documented organized swinging among suburban married couples, often framed by participants as an escape from conventional restraints.
Bibliography for Further Reading
• Aldous Huxley, Brave New World (1932).
• Pew Research Center, reports on parental work arrangements and family structure changes (various years, including recent analyses of dual-earner households).
• Stephanie Coontz, The Way We Never Were (on mid-century family norms and later revisions).
• Arlie Russell Hochschild, The Second Shift (on the practical division of labor after mothers entered paid work in large numbers).
• Contemporary accounts of 1970s swinging subcultures (Gilbert Bartell, Group Sex; period journalism in The New York Times and elsewhere).
• Victor Davis Hanson, essays on cultural continuity, family formation, and the consequences of institutional substitution for parental authority.
• Historical data on married women’s labor-force participation, 1940–2000 (Census-based summaries).
The pattern is not subtle once you have watched it operate at close range for decades. Have a good day. See you later.
Rich Hoffman
More about me
Click Here to Protect Yourself with Second Call Defense https://www.secondcalldefense.org/?affiliate=20707

About the Author: Rich Hoffman
Rich Hoffman is an author, political consultant, and strategic advisor based in Cincinnati, Ohio, and the creator of The Politics of Heaven—a unique framework that connects biblical theology, ancient history, and modern power structures to explain how moral alignment and spiritual forces shape global events. Blending real-world political experience with deep research into archaeology, UFO phenomena, and suppressed historical narratives, Hoffman offers compelling commentary on topics ranging from ancient civilizations and the Dead Sea Scrolls to modern populist movements, paranormal continuity, and leadership strategy in chaotic environments. As the author of The Gunfighter’s Guide to Business and the forthcoming Politics of Heaven, he brings a grounded yet provocative voice to media discussions, supported by firsthand experiences and a cross-disciplinary approach that bridges science, history, and theology. For interviews, speaking engagements, or expert analysis, visit richhoffmanbooks.com or contact directly via phone at 513-307-5815 or email at rhoffman@richhoffmanbooks.com. If you’ve seen the movie, Disclosure Day and want to talk about it and the implications of Presidnet Trump’s UAP disclosures, let me know and we can bring some color to your coverage. https://richhoffmanbooks.com/media-inquiries-broadcast-topics-and-contact-info/?frame-nonce=ad51e7ecba I do have a firsthand UFO encounter to discuss.