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Feminism is back in fashion ā and this time, it's all abut choice. But does more choice really equal more freedom? And are all women free to make the same choices? | 29 avril 2015, 21:40
Feminism is back in fashion. As the push to claim the āf-wordā has intensified, public figures, corporations and much of the mainstream media have propelled a largely unchallenging version of feminism into the popular consciousness. It is a feminism that never mentions womenās liberation, instead opting for a celebration of āchoiceā.
Read almost any online article about feminism and the comments will soon devolve into a debate about choice. It doesnāt seem to matter what the topic is, people are quick to reframe the issue as one of womenās empowerment and right to choose. This provides a neat diversion from talking about the larger power structures and social norms that restrict women, in many different ways, all around the world.
Itās been a big month for āchoice feminismā. In late March, the fashion magazine empire Vogue launched a āMy Choiceā video in India as part of its Vogue Empower campaign which, quite literally, reduced womenās empowerment to a series of choices.
The video went viral and, as the India-based reporter Gunjeet Sra noted, the hypocrisy of an āindustry that is based on fetishising, objectifying and reinforcing sexist standards of beauty on womenā, supposedly promoting feminism, went largely unremarked.
This liberal brand of āchoice feminismā was then followed to its logical, if absurd, conclusion, when a Liberal Democrat candidate in the upcoming UK election tried to explain away footage of him getting a lap dance in a strip club. Apparently, it was all part of his feminist mission to assist in āempowering women to make legal choices, not to judge the legal choices they makeā.
Even Playboy has recently decided to weigh in on the finer points of feminist theory, and have come out in favour of a womanās right to be subjected to the pornographic gaze. Which, conveniently, fits in very nicely with their own business plan, of course.
In the book, which I co-edited, 20 of us take on different topics that have become part of the āchoice feminismā landscape: from pornography and prostitution, to female genital mutilation, from womenās magazines and marriage, to sexual violence. While coming from a range of different perspectives, we all critique the notion that āchoiceā should be the ultimate arbiter of womenās freedom.
Many of us argue that the rise of this pop-feminism is actually more insidious than poking fun at the inane end of the āI choose my choiceā spectrum might suggest.
First of all, the choice arguments are fundamentally flawed because they assume a level of unmitigated freedom for women that simply doesnāt exist. Yes, we make choices, but these are shaped and constrained by the unequal conditions in which we live. It would only make sense to uncritically celebrate choice in a post-patriarchal world.
Second, the idea that more choices automatically equate to more freedom is a falsehood. This is essentially just selling neo-liberalism with a feminist twist. Yes, women can now work or stay at home if they have children, for example, but this āchoiceā is fairly hollow when child-rearing continues to be constructed as āwomenās workā, there is insufficient state support for childcare, and childless women are decried as selfish.
Third, the focus on womenās choices as the be-all and end-all of feminism has resulted in in a perverse kind of victim-blaming and a distraction from the real problems women still face. If youāre not happy with the way things are, donāt blame misogyny and sexism, the pay gap, entrenched gender roles, womenās lack of representation on boards or in parliament, or an epidemic of violence against women. Blame yourself. You obviously made the wrong choice.
As sociologist Natalie Jovanovski points out in her Freedom Fallacy chapter, it is not surprising this kind of liberal feminism has risen to prominence. In privileging individual choice above all else, it doesnāt challenge the status quo.
It doesnāt demand significant social change, and it effectively undermines calls for collective action. Basically, it asks nothing of you and delivers nothing in return.
Instead of resistance, we now have activities that were once held up as archetypes of womenās subordinate status being presented as liberating personal choices. Sexual harassment has been reframed as harmless banter that women can enjoy. Marriage is reconstructed as a pro-feminist love-in.
Labiaplasty is seen as helpful cosmetic enhancement. Pornography is rebranded as sexual emancipation. Objectification is the new empowerment.
Instead of talking about a vision for a more equal future, we are left with inward-looking, futile discussions about whether or not individual women are ābad feministsā. Or what journalist Sarah Ditum has termed the ācan you be a feminist and ā¦ā game. As though the real issue of womenās progress is whether or not we can live up to some fabled feminist ideal.
So thorough is the individualisation of āchoice feminismā that when women criticise particular industries, institutions and social constructions, they are often met with accusations of attacking the women who participate in them. The importance of a structural-level analysis has been almost completely lost in popular understandings of feminism.
By way of comparison, it would seem quite ludicrous to suggest that by critiquing capitalism a Marxist was attacking wage labourers. It would similarly seem very odd to suggest that those critiquing Big Pharma hate people who work in pharmaceutical factories. Or that those who question our cultural reliance on fast-food have it in for the kids behind the counter at McDonalds.
Ultimately, the promotion of āchoiceā ā and the myth of an already-achieved equality ā have hampered our ability to challenge the very institutions that hold women back. But the fight is not over.
Many women are reasserting that feminism is a necessary social movement for the equality and liberation of all women, not just platitudes about choices for some.
Freedom Fallacy: The limits of liberal feminism was launched in Australia in March. It is also available internationally.
By deleting key sequences of DNA in embryonic stem cells harvested from female mice, Chinese researchers successfully kicked off a new generation of the tiny mammals without the need for males to fertilise any eggs.
These fatherless mice not only made it to adulthood, they also went on to have babies of their own, demonstrating the method is a vast improvement on earlier attempts to assist reproduction without the need for both a male and female parent.
im not sure how much this means but about two years ago i sent you some pretty fucked up anons cause i was brainwashed into attacking any woman considered a terf, but I've recently become a radfem and i just wanted to say im really sorry & that i admire you a lot cause i know i wasn't the only one sending you nasty shit. anyway thank you for being brave enough to publicly share your radical feminists opinions despite how much hatred you can get for it ā¤ā¤
It's okay :) we all grow. I'm just happy youāre able to view their ideology from a different perspective.
interesting how the title of the article was changed to āreceived a death threatā instead of the more active language of what actually happened included in the link - was threatened with a knife. if misgendering (even unintentional, non-malicious misgendering) is violence, this woman deserved to have a male coworker wielding a knife tell her āIām going to kill you for calling me he.ā does that sound right to you, really?
I don't care who you are, you're a terrible person if you choose to prioritize the 1%-2% of the men (at most) that are "falsely" accused of rape over the atleast 98% of women that are telling the truth. Some of you complain about women not reporting rape enough while being an active member of a culture that continously leaves female rape victims more socially isolated than male rapists. You can't believe the that the majority of women are telling the truth while simultanously choosing to believe that the men in your life are innocent because they said so. Youāre saying that most women are telling the truth except for the women that have accused the men in your life, even though you often don't know these women. If everyone were to believe the men in their lives (which most do), doesn't that automatically mean that all women are lying about rape?
There really are just two sides here and youāre continously choosing a side that creates a culture that leaves victims more socially isolated than male rapists.
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