"I'm a Feminist or a Fruitcake"

To be a female means I am supposed to be pretty. I should be kind, lady-like, motherly, and a great hostess. I should be intelligent enough to manipulate others, and add a dash of demure to get away with it all. I must work a job like everyone else, raise my children, support my family, keep up a house, volunteer, and encourage never-ending quests for knowledge. I do not find my tasks in life to be easy, nor is my situation always fair – but I am a woman, and most importantly I believe that means I am here to endure, to encourage, and to enlighten.  Where some women may feel objectified by the female figure in art and sculpture, I find flattery and honor in the adoration of the feminine figure. While I wince at ridiculous western societal norms regarding feminine hygiene and hair removal, I can’t deny the irresistibility of the smooth, sweet-smelling female form. I have never been denied schooling at an institution based on my race, gender, or religion. I was challenged to accept masculine qualities as an athlete and performer, just as I was pressured to fulfill the most womanly and feminine attributes of a Southern lady. I experience gender privilege when men open most doors I enter; I experience white privilege when given the benefit of the doubt. However, I most often experience social misconceptions regarding my age, my religion, and my sexuality. Zinn & Dill (2009) say “the matrix of domination seeks to account for the multiple ways that women experience themselves as gendered, raced, classed, and sexualized” (p.92). This is the basis of multiracial feminism.

Under the heading of “third wave feminism” work can begin to level out the playing field; to give women a chance to understand the responsibilities inherent in their earned freedoms. Now is the time.  Multiracial feminism, however, has roots throughout every “wave” of historical feminism (Berger & Bettez, 2007). Personally, I would really like to take the time to reestablish what it means to be a woman in the ebb and flow of a third wave of feminism. Are cultural differences becoming simply an explanation for societal groupings, or is there still a lingering disadvantage tied to cultural and ethnic misconceptions? I have yet to personally witness any injustice in my life based on race or gender, but does that warrant my belief that all is well? I am, in fact, a woman who remembers Designing Women’s electrically charged episode The Strange Case of Clarence and Anita, where they donned black shirts with white letters: “He Lied.” I remember the words of second wave feminism ringing loud and clear, though I did not understand from my own perspective. Perhaps there is much to learn from the past, but I’d like the chance to reflect on just how far we’ve come. In Mary Jo’s Bette Davis-style monologue (Bloodworth 1991) I Encourage you to see the lengths we have grown.

“Mary Jo: All we want is to be treated with equality and respect. Is that asking too much? I'm sorry, I don't mean to be strident and overbearing, but you know nice just doesn't cut it anymore. I'm mad because we're 51 percent of the population and only two percent of the United States Senate. I'm mad because 406 men in the House of Representatives have a pool, a sauna and a gym, and we have six hairdryers and a ping pong table. I'm mad because in a Seminole, Oklahoma police station; there's a poster of a naked woman that says 'Women make bad cops.' I'm mad because in spite of the fact that we scrub the nation's floors, wash the dishes, have all the babies and commit very little of the crime, we still only make 58 cents on the dollar. And I don't know about the rest of you women out there, but I don't give a damn if people think I'm a feminist or a fruitcake! What I'm going to do is get in my car and drive to the centermost part of the United States of America and climb the tallest tower and yell; Hey, don't get me wrong, we love ya, but who the hell do you men think you are?!!”
References

Berger, M. & Bettez, S. (2007). Multicultural Feminism. In G. Ritzer (Ed.), Blackwell Encyclopedia of Sociology. Retrieved from http://www.blackwellreference.com/public/tocnode?id=g9781405124331_yr2010_chunk_g978140512433119_ss1-132

Bloodworth-Thomason, L. (Writer), & Steinberg, D. (Director). (1991). The Strange Case of Clarence and Anita [television series episode]. In (Producer), Designing Women. Los Angeles, CA: Studio. Retrieved from http://www.tv.com/designing-women/the-strange-case-of-clarence-and-anita/episode/4779/summary.html?tag=episode_header;summary

Zinn, M. & Dill, B. (2009). Theorizing Difference from Multiracial Feminism. In V. Taylor, N. Whittier & L. Rupp (Eds.), Feminist Frontiers (pp. 89-94). New York, NY; McGraw Hill.

Oh, A Change is Gonna Come

Exploring the general public’s attitudes toward feminism and gender relations exposes opinions as diverse as the people themselves. This is the premise of Pamela Aronson’s (2009) research into how young women, specifically, “identify themselves with respect to feminism, and how [we can] make sense of their seemingly contradictory perspectives” (Aronson, 2009, p. 572). Looking back into my own Women’s Studies journey this semester, I recall my first critical response essay in regards to the questions posed by Aronson (2009). Ramsey (2010) shares, “white privilege is a concept I witness in black and white photos coming alive on my history book pages, not a matter of substantiating my success in life” (Ramsey, 2010, p. 2). Additionally, the sentiment of the essay is this:

Ignoring questions to our society of intent and motives, and looking only at failures as the proof of a problem, seems to fill-up the scorecard of the disadvantaged. But the application of an even greater principle of mankind, that of tolerance and understanding, would lighten the weight we all carry watching society eek its way to equality.

I would rather be a cheerleader for progressive changes in attitudes toward minorities in race, gender, and religion, while focusing on the vast accomplishments we, as a people, have made. I am not the feminist of the 1980’s. In fact, I do not know what I am – but I know how I feel. Perhaps my sentiment could be relayed best in the words of Stills (1969) “Remember what we've said and done and felt / About each other / Oh babe, have mercy / Don't let the past remind us of what we are not now / I am not dreaming.” (p.3)

I walked into the doors of Women’s Studies a member of the group Aronson (2009) defined as “’I’m Not a Feminist, but . . .” Her research reported “nineteen percent of the interviewees distanced themselves from feminism while endorsing many of the principles of feminist ideology” (Aronson, 2009, p. 578). And I can certainly relate.

Aronson (2009) also explores the possible explanations for such varied views by researching young women’s definitions of feminism. As the title of her work suggests, Feminists or “Postfeminists”? gathers definitive assumptions on feminism, postfeminism, third wave feminism as well as second wave feminism. The separation of beliefs and feminist groups is not a new occurrence.

This is evidenced as Jenny Coleman (2009) states:

From the time feminist theories began to be formalized in an academic context, tensions and contradictions emerged as a plurality of perspectives was developed. As their names denote, liberal feminism, Marxist feminism, socialist feminism, psychoanalytic feminism and the like were feminist adaptations of traditional accepted bodies of theory” (p. 4).

The author goes on to suggest “As in the case of first and second wave feminisms, third wave feminism is not a uniform perspective” (Coleman, 2009, p. 9). The point, I believe, is to focus our rallied efforts toward affecting those social issues which are most detrimental to us all. I believe Cathryn Bailey (2002) sums up the focus of today’s feminism precisely:

We cannot assess the meaning of younger women’s actions and attitudes without recognizing that the backdrop against which their actions are performed is, in many cases, significantly different. (Bailey, 2002, p. 145)

This is right on the money with a modern global feminist perspective, opinions and research in the field of women’s studies. We are now realizing the vast array of life experiences for women in today’s world, and adjusting our theories to encompass broader views. And I think this movement is just in time for a girl like me to finally catch a wave. Though I may not yet know where my feminist, or non-feminist, allegiances lay, I am here, I am learning, and I expect to experience social change. Aronson (2009) concludes with my thoughts exactly, “Most important, whether or not young women call themselves feminists, they support feminist goals. In fact, the young women I interviewed were more supportive of feminism than had been found in past research” (p. 580). Oh, a change is gonna come.

References

Aronson, P. (2009). Feminists or “Postfeminists”? Young Women’s Attitudes Toward Feminism and Gender Relations. In V. Taylor, N. Whittier & L. Rupp (Eds.) Feminist Frontiers (pp.389-399). New York, NY: McGraw Hill, p. 572-582.

Bailey, C. (2002). Unpacking the mother/daughter baggage. Women's Studies Quarterly, 30 (3/4): 138-154.

Coleman, J. (2009). An introduction to feminisms in a postfeminist age. Women’s Studies Journal, 23 (2): 3-13.

Ramsey, C. (2010). I am Not Dreaming. (Unpublished undergraduate essay). Florida State University, Tallahassee, Florida.

To Protect All Women

Most of the policy claims made by Second-Wave feminists have emphasized women’s right to participate in men’s world and have made work outside the home a defining element for women’s full and equal citizenship. . . Now doubly taxed by the dual responsibilities of earning and caring, many feminists have demanded labor market policies to address the family needs that fall disproportionately on women (Mink, 2009, p. 541)

Mink’s The Lady and the Tramp (II) . . . shines a white-hot light on the issue of welfare politics and justice and the feminist struggle with poverty.

Mink’s opinion is that “most congressional feminists . . . have conflated their right to work outside the home with poor single mothers’ obligation to do so” by requiring welfare recipients “to work outside the home both as a condition of welfare and as a consequence of time limits” (2009, p. 541).

Mink is, of course, referring to the 1996 Personal Responsibility and Work Opportunity Reconciliation Act (PRWORA) which enacted many restrictions on welfare and “’devolved’ responsibility for assistance to the poor from the federal to the state level” (Adair, 2008, p. 4). This was a huge setback in the feminist fight for equality when

“throughout the fall of 1996, on the floor of the U.S. Congress, women on welfare were characterized as dirty, oversexed and dangerous. Senator Mica of Arizona compared welfare mothers to alligators who if allowed would eat their own young and U.S. Congressman Rick Santorum of Pennsylvania referred to recipients as ‘unfit parents who view their children as nothing more than increases in welfare checks’” (Adair, p. 5).

And just where were all the feminists while this bill spread through Capitol Hill? “Although the leaders of the NOW were keenly aware of the connections of poverty, race, and gender, this did not come intuitively to all NOW members. Due to its membership demographics — predominantly white, middle-class, well-educated women—welfare did not directly bear on the lives of these women” (Snyder, 2005, p. 9). Mink solidifies this notion, as well, saying: “Part of the problem, I think, is that white and middle-class feminists – who are the mainstream of the women’s movement – view mothers who need welfare as mothers who need feminism” (Mink, 2009, p. 540).

Clearly, the current state of welfare programs in our country needs to be addressed. It is time to hold feminist organizations accountable to their pledge to stand for all women, not just middle-class and white. 

References

Adair, V. C. (2008). The missing story of Ourselves: Poor women, power, and the politics of feminist representation. The NWSA Journal, 20 (1): 1-25.

Mink, G. (2009). The lady and the Tramp (II): Feminist welfare politics, poor single mothers, and the challenge of welfare justice. In V. Taylor, N. Whittier & L. Rupp (Eds.) Feminist Frontiers (pp.389-399). New York, NY: McGraw Hill, p. 538-543.

Snyder, B. (2005). The Welfare of Feminism: Struggle in the Midst of Reform. (Unpublished doctoral case study). Center on Women and Public Policy Case Study Program, University of Minnesota.

It's a Make-Up Day

I’d like to personally thank the make-up and beauty industry for making it easier for me to command the attention of any room. With the use of eyeliner, mascara and lip gloss, I feel gorgeous, competent and ready to take on the world. I am not a girly-girl. I will always choose the football game over the salon, would rather roll in the mud than dish it, but when it comes to the artistry and power of a well put-together woman – the advantages are clear. Boris’s research into the hiring requirements, training programs, and job description of airline flight attendants in the 1950’s through the 1970’s shows the struggle for women’s rights on the job, and the precarious balance women keep between establishing our own power derived from beauty, and conforming to standards of beauty domination set by men. “Flight attendants wielded their sex as a weapon even as they questioned the cultural association of youth with beauty and sexual availability” (Boris, 2009, p. 247).

What women wear has been a hot topic of discussion since the creation of clothing. Fashion, beauty, and the like, dominate the lives of most women whether they like it or not. It would be almost impossible to enter the workforce as a woman without considering the dress-code and beauty standards of the career. Regardless of our opinions on the issue, personal hygiene, hairstyle, clothing, and use of make-up are all managed, in varying ways, by our employers. Airline flight attendants were sent to special schools as part of their training programs where they were taught how to apply make-up, do their hair, and “generally carry oneself” (Boris, 2009, p.248). As a locally-owned retail business employee at 19, I received similar advice and instruction from my boss. I learned how to properly pluck my eye-brows, apply effective make-up, and style my hair, along with operating the register, selling the product, etc. This “job training” was offered to me because my boss, the business owner, was a woman and also store manager of Mac cosmetics! Sometimes we enter a particular genre of business which requires attention and care to the details of beauty. I have not been required to wear make-up by an employer since leaving the retail industry.

However, court findings in the last five years show basis of women’s sexual discrimination complaints. JESPERSEN v. HARRAH OPERATING COMPANY INC (2006), states:

The plaintiff…was terminated from her position as a bartender at the sports bar in Harrah's Reno casino not long after Harrah's began to enforce its comprehensive uniform, appearance and grooming standards for all bartenders. The standards required all bartenders, men and women, to wear the same uniform of black pants and white shirts, a bow tie, and comfortable black shoes. The standards also included grooming requirements that differed to some extent for men and women, requiring women to wear some facial makeup and not permitting men to wear any. [She] refused to comply with the makeup requirement and was effectively terminated for that reason (2006).

Americans by nature perk up for issues involving control by authority. Women and men have the right to wear whatever they wish, except when dressed as a representative of the employer. Essentially, I feel most powerful when I know I look good, and I have utter confidence that my voice will be heard. I call those days: Make-Up Days. Be it right, or be it wrong, the beauty stereotypes of femininity, youth and seduction make for an unbeatable combination when attained. I thank the women who fight for our rights, and I thank men for the Achilles advantage I possess simply by virtue of womanhood. As new generations are raised in ever-expanding social consciousness, I can’t imagine we will suddenly stop desiring beauty in all aspects of life – but perhaps we can simply expand our beauty-consciousness to envelope a much broader spectrum of people, and life, and experiences.

Works Cited

United States Court of Appeals, Ninth Circuit. (2006). Jespersen v. Harrah Operating Company Inc. Retrieved from http://caselaw.findlaw.com/us-9th-circuit/1438457.html

Boris, E. (2009). Desirable dress: Rosies, Sky Girls, and the politics of appearance. In V. Taylor, N. Whittier & L. Rupp (Eds.) Feminist Frontiers (pp.176-186). New York, NY: McGraw Hill.