Monday, January 1, 2018

Embodied Feminism

Feminism is a complex and dynamic term that encompasses many different interpretations, and evolves with time.  Therefore, it is loosely defined around the characteristics of feminist thought, including: analyzing women--the differences within/between women, whether feminism is inclusive, the intersections between gender and other categorical identifiers, whether feminism should have an abiding core or be individualistic in its interpretations,  the systemic and personal empowerment of women, “the degree of social change envisaged, and the extent to which feminism ‘belongs’ to women to the exclusion of men; an inclination to propose how things ought or ought not be, revolving around resistance to power and the privileging of men; and an at least minimal group rather than individual orientation” (Beasley, 1999, p 117). Feminism is a living movement that changes and adapts to our society. Martha Lear, an author for the New York Times was the first to describe the fluidity of the woman’s movement with the term “waves” in 1968. Its historical progression is now categorized by three “waves of change” Embodiedby grouping feminist behavior, ideologies, representation, and messaging (Collins, 2009).[1] Although understanding feminism in terms of the three distinct waves can help identify the core issues that the movement focused upon, this metric contributes to a narrow view of the diverse range of contributions and concerns reflected in the reality of each period. A major criticism of the feminist movement stems from its lack of intersectionality and acknowledgment of how race, sexual orientation, and class contributed to the oppression of women. This paper will examine the feminist movement, and how, I argue, the current feminist efforts could be mobilized using the embodiment construct.

Historical Overview

There is a common misconception that a review of first wave feminism will comprehensively encapsulate the beginnings of the American women’s movement. However, academic literature germane to the first wave movement has a tendency to offer a limited scope of coverage (concentrating on the efforts of white, middle class, heterosexual women) due to the American propensity to whitewash history, excluding efforts that began prior to and during the first wave movement by women of color, minority sexual orientation, and lower socioeconomic classes.
First-wave feminism primarily focused on legalities and women’s suffrage in the 19th and early 20th century (Piran, 2015).   In truth, the power struggle between women and men has an ancient history that extends cross-culturally, and certainly beyond the scope of the white middle class. Egyptian and biblical accounts of oppressive practices being railed against women, and women overcoming those practices are persistently present in historic literature and archives. From female pharaohs, Chinese Empresses, English Queens, and so forth, women have historically battled against the oppression of their sex. Many examples expand over a vast timeline and across the world, and, although their details are beyond the scope of this review which will narrow its focus to more recent American sexism, it is important to note that it is the global culmination of many stories and events that have contributed to feminist thought, ideology, and social resistance making feminist thought relevant to all women.
        When discussing first wave feminism, typically the review on American feminist thought revolves around the 19th and early 20th century reaction to legal restraints and the vote. However, feminist thought has a diverse variety of contributors. For example, in the Regency era, although most women were still not afforded an education, female authors persevered prophetically, producing works that would undoubtedly influence American feminist thought.  Jane Austen (1775-1817), Ann Radcliffe (1764-1823), Fanny Burney (1752-1840), Elizabeth Inchbald (1753-1821), Mary Wollstonecraft (1759-1797) , Mary Shelley (1797-1851) and Harriet Martineau (1802- 1876) are just a few examples of female authors who contributed works that would challenge gender norms. When considering the breadth of female authors that have contributed to shaping the minds, dreams, and ambitions of subsequent women, it is easier to understand the tapestry of influence when attempting to define feminist thought.
For colonists, the gender power dynamic entailed a more equalitarian lifestyle for women in the colonial era. In order to survive, the colonial farmer had to depend greatly on his wife contributing hard labor and manufacturing essential goods that could contribute to the wealth of the family (such as candle, soap, and clothing-making) (Collins, 2010). There was a relatively equal division of responsibility for men and women and the dependence on one another elevated the farm wives’ status.
            However, in the Victorian Era (1837-1901), women’s roles changed dramatically as America became more industrialized and cities began to mature. A shift from living off the land to business in the marketplace cultivated a brutal, cutthroat, and often physically violent trade environment. Masculine physicality became the rationale for isolating women from the world of business (Collins, 2010).  Women became less able to contribute to the economic power of the household. To maintain social position, Victorian women readily took on the role of nurturer, educator, and “moral guardian” for their families. Women were suddenly put on a purity pedestal, expected to stay in the home, away from the sinful world, maintaining the virtue of the household. “The central point in Western vision of sexual difference was that a woman’s place was in the home, leaving men to run everything that went on outside the front door” (Collins, 2010, p. 5).  Women had to grapple with the flattering idealism that women are instinctively morally superior, but lacked the strength and intelligence to contend with men in the marketplace (Collins, 2010). This position within the household created a dangerous dependency on men. Women carried the burden of carrying out a subservient domestic role regardless of the treatment received from their male counterparts. The inevitable abuse of many women and various economic instabilities stemming from this patriarchal system would contribute to the creation of the women’s liberation movement.
Marxist feminism believes that in order to achieve women’s liberation, women must be compensated equally for their productive labor and reproductive labor (such as childcare, housekeeping, caregiving), which, they argue would require a radical restructuring of American capitalism (Gottfried, 2013). Engles and Marx argued that capitalism dictates oppression (Marx as translated by Smelser, 1973).  For example, when women could not own land they were vulnerable to poverty and exploitation due to their dependency on alliances with men to gain property/security.  Marx and Engle agreed that women were commodified, exploited for their unpaid reproductive labor, and therefore, an oppressed population as discussed in “The origin of the family, private property, and the state” (Engles, 1971). However, not all women experienced equal degrees of oppression due to the complexities of socioeconomic status, race, sexual orientation, and other factors. It was the white women, wives and daughters of middle and upper class families, women who could read and write (among other forms of privilege) like Susan B. Anthony and Elizabeth Cady Stanton that were able to organize effective resistance efforts in regards to women’s suffrage and the eventual passing of the 19th amendment. As relative deprivation theory predicts, it would be precisely individuals in this position, oppressed but with palpable opportunity for upward mobility, that are ripe for rebellion (Runciman, 1966). Due to their highly publicized achievements, the female archetype of virtuous, subservient, middle class, white, mother/wife characterized the women that made up the recognized body of first wave feminism. But, this demographic was only a small percentage of the women who truly contributed to the feminist movement.
First wave feminism began hand in hand with the abolitionist movement (Epstein, 2001 as cited by Goodwin & Jasper, 2015).  In some ways the role of the suffragette was a middle class suburban/urban luxury, as poorer and rural wives still had to earn a wage for the family and were at a heightened risk for bodily harm due to intersecting points of oppression. After the Civil War ended, and the right to vote shifted towards black men, the women’s movement divided (Painter, 1996).  Women of color, many of which agreed with Fredrick Douglas’ sentiments that racial concerns had to be the focus of social action, were pressured to choose between movements. As the 19th century closed, they were left without true choice as feminist leaders turned to racist arguments to further the agenda of the suffragette movement (Epstein, 2001 as cited by Goodwin & Jasper, 2015).[AU9]  The mainstream first wave feminist movement had burned its bridges with its original allies in the antislavery movement and was pushed aside by conservative forces for several decades (Epstein, 2001 as cited by Goodwin & Jasper, 2015). America faced economic hardship in the initial decades of the 20th century, as the Great Depression ripped through the country, and as the economy was destabilized and workers were left insecure about their ability to provide, in addition to a myriad of other contributing factors, conservative forces were able to easily squash the voices of the women’s movement and concentrate power back into patriarchal institutions (Chomsky, 2016). 

Black feminism

            Black women were underappreciated and excluded during the first wave of the feminist movement, yet women of color have been persistently fighting against the intersecting points of discrimination to acquire equality and upward mobility for far longer than (even many recently published) texts reviewing feminism acknowledge.
In the early 1800s, free woman (as compared to the many still enslaved) like Maria Stewart and Frances E. W. Harper pointed out the unique struggles faced by women in the abolitionist cause.  Sojourner Truth who was enslaved until 1827, was directly involved in the women's movement (Painter, 1996). In 1851, she famously highlighted the unfair dismissal of African American women from the women’s rights narrative in her speech, “Ain’t I a woman”. In 1893, Anna Julia Cooper appeared before the World’s Congress of Representative Women in Chicago. She demanded that the predominately white committee recognize that women of color face compounding oppression due to enslavement, sexism, and racism. In 1951, Sojourner Truth held a rally in Washington D.C., calling all women of color to come together at an event she named the Sojourner for Truth and Justice and resulting in 132 attendees (Painter, 1996).  Again, these are but a few examples of the contributions women of color made to the advancement of women— and I’d venture that countless names of other contributors are lost to unrecorded history.
The second wave of feminism was far broader and more inclusive than its predecessor (Evans, 1979). This was made possible because of the persistence and courage of women of color who continued to create vocal organizations despite the continued coterie mindset of the mainstream staffed organizations (like NOW).   In the 1970s, the black power movement of the civil rights was complimented by feminist organizations like the National Black Feminist Organization (NBFO) and The Combahee River Collective, named in honor of the Harriet Tubman rescues, which was founded by Barbara Smith, Beverly Smith, and Demita Frazier (Hill Collins, 1990). The Combahee Collective not only acknowledged the triple oppression of race, gender, and class, but also included specific declarations of support for lesbian women and is noted as one of the first organizations to acknowledge sexual orientation. In 1977 the Collective released a groundbreaking publication that addressed homophobia and was unabashedly socialist. Lesbian black feminists like Audre Lorde and Pat Parker were significant representatives for the entire black community, as many black heterosexual women were afraid to identify as feminist during this period (Hill Collins, 1990).

Second wave

    In the 1960s, second-wave feminism focused on “de facto” inequalities, which, in contrast to the first wave’s focus on women’s suffrage and law, demanded the examination of less formal social institutions such as family, marriage, equality in the workforce, and sexuality (Jaggar, 1983). [AU13] Domestic violence became a central issue as well as sexual freedom. Betty Friedan, infamously, gained momentum of within her following (primarily white middle class wives) with the publication of the “Feminine Mystique” (Hennessee, 1999). Her followers were primarily gained from university and professional backgrounds that limited the scope of participants. Friedan, with the support of a small group of feminists founded the National Organization of Women (NOW) which primarily focused on equality in the workplace and still is active. However, this following presumed that it represented the thoughts and agenda of all women without recognizing that it was excluding important narratives of the women not directly involved in the organization (Hill Collins, 1990).

Feminism, the social movement, Declines

The second wave of feminism truly became the height of the women’s movement. Betty Friedan, notoriously alienated lesbians from the women’s movement referring to them as the “Lavender Menace” (Hennessee, 1999). She also failed to adequately acknowledge the contributions of women of color in an attempt to separate the women’s movement from the civil rights movement that was, in her view, competing for national attention.  But, by the late 1970s and 1980s, lesbian feminism became a strong influence in the movement. Organizations composed of women of color and lower classes allied with the mainstream movement over shared issues of inequality in the workplace, creation of unions, childcare, and domestic violence (Epstein, 2001 as cited by Goodwin & Jasper, 2015). The second wave shaped how women viewed themselves--changing the media’s portrayal of women and having a profound impact on American women’s perception of ambition and role within society that persists to this day.
However, as feminism became dispersed through all walks of society, the feminist message became harder to define as conflicts arose within the ideology. For example, the sexual oppression of women generated great debates within the feminist dialogue. In the late 1970s, contrasting positions on issues surrounding women’s sexuality had emerged within the feminist community (Bronstein, 2011). Pornography and the sex industry created tense controversy within the movement. Catherine Alice MacKinnon, a professor of law, and Andrea Dworkin, feminist activist, propelled a movement against the pornography industry (Peluso, 2016) MacKinnon had focused much of her career on defining sexual harassment in the workplace. She concentrated her attention to issues of power and exploitation and felt that this toxic power dynamic reached its peak in the sex industry.  "Pornography, in the feminist view, is a form of forced sex, a practice of sexual politics, and institution of gender inequality” (MacKinnon, 1989, p 131).[AU14]  She worked to criminalize the pornography industry. Her viewpoint was referred to as radical-feminist. Radical-feminists lobbied for heightened governmental control, rigid laws and penalties to be aimed against the porn industry (Peluso, 2016). Organizations such as Women Against Violence Against Women (founded 1976), and Women Against Violence in Pornography and Media (founded 1977) organized events such as the first Take Back the Night march in 1978. By the 1980s, Women against Pornography and Feminist Fighting Pornography’s political activism called for legal change (Hanna, 2010). MacKinnon and Dworkin drafted the Anti-pornography Civil Rights Ordinance. The National Organization identified "pederasty, pornography, sadomasochism and public sex" as the “Big Four” claiming that these four sexual expressions are based in "exploitation, violence or invasion of privacy"(Bronstein, 2011).
            The extremist nature and rigid, uncompromising framework of the radical feminist claims against heterosexual sex and the sex industry polarized the feminist movement to some extent (Beasley, 1999). In direct opposition to radical feminism, sex-radical (also known as sex-positive) feminists emerged. In the 1980s, “Feminist Sex Wars” positioned sex-positive feminists such as Carole Vance and Ellen Willis against the anti-pornography movement (Peluso, 2016). Sex positive feminists countered that all sexual expression is not exploitative or violent, and power, itself, is more contextual. Pro-sex feminists believed that the anti-pornography movement was a form of censorship that was linked to the political right-wing’s movement against recreational sex. Sex-positive feminists believed women could become empowered through the sex industry by promoting sexual expression as liberating and pleasurable for women. Samois, Feminist Against Censorship, and Feminist for Free Expression emerged as organizations to counter the Radical feminist organizations.  The conflict between the parties was not subtle, the Feminist Anti-Censorship Taskforce (FACT) was created by Willis as a direct response to the Dworkin-MacKinnon Ordinance (Peluso, 2016). Feminism was divided and critiques of the movement used these types of internal conflicts to create a disparaging narrative regarding the cohesiveness and strength of the movement itself.
            By the 1990s, feminism was widely recognized and diffused throughout American culture (Epstein, 2001 as cited by Goodwin & Jasper, 2015). Unfortunately, its visibility lead to the bureaucratization of the organizations and institutionalized feminism through academic, legal, and businesses adaptations of its concepts. As feminism became more formalized, its narrative, definition, and power shifted from its grassroots beginnings to broader entities like universities and government sectors. Simultaneously, a cultural shift towards the Right caused the public to refocus on pro-capitalism, and conservative values, from which the movement was not immune.  This caused a decrease in momentum in its accessibility and passion, which shifted feminism’s existence from social movement to theoretical construct (Epstein, 2001 as cited by Goodwin & Jasper, 2015). 

Embodiment, a conceptual framework for third wave feminism
            The feminist social movement diminshed into  an idea for about two decades , but it is currently attempting to re emerge as an active force of resistance. This change occurred after the election of President Donald Trump, and the defeat of the first female presidential nominee, Hillary Clinton. Trump embodies sexism through his treatment of women, which resulted in accusations of sexual harassment and assault; his demeaning and sexually objectifying language towards women, and his reproductive health care policies. His campaign fueled anger and division among the population, and feminists responded to his victory by organizing the Women's March on January 21, 2017 in Washington, D.C. The current feminist narrative is focused on reproductive rights, sexual violence, empowerment, and inclusivity. There is a conscious recognition of the previous movement’s impediments, and feminist leaders are trying to shed the negative associations from the past; in regards to the pitfalls of classist and racist exclusions.  Intersectionality is a popular term circulating in feminist media.  Kimberle Crenshaw coined the term intersectionality, as a theoretical tool that can address the complex dimensions of privilege and oppression—i.e. the acknowledgement that individuals experience discrimination in response to the totality of their identifiers including race, class, sexual orientation, and gender, simultaneously. This concept, similar to Socialist Feminism/ Marxist Feminism of the second-wave, is acknowledging how the socio-political climate interacts with the physical individual, and it is complimented by the theory of embodiment.[AU18]

Embodied Feminism is experiencing feminism as informed through the physical body, remaining attuned to the physical differences, needs, and strengths of each individual (Piran, 2016). Embodiment is not a new construct, however its popularity among the general public is unprecedented. This popularity is creating potential for it to become a unifying perception of feminism.  The current narrative surrounding feminism unites around issues regarding sexual violence, date rape culture, and sexual reproductive rights, as well as acknowledging that people’s race is a critical component to their lived experiences. These platforms are carried over from second wave feminism, but as stated earlier, the sexuality debates of second wave feminism became divisive among feminist organizers. I suspect that adopting an embodiment perspective could have unified organizations by shifting the focus from external forces to the lived experiences of the individual participants. Embodiment values each woman’s unique physical experience in the world and acknowledges that our bodies- which include race, disability, and sex- must remain individualized and recognized. In other words, the embodiment perspective works against the institutionalization of feminism, by demanding that the participants of the movement are recognized as individual, unique contributors.  

            How does this translate into social activism for today? Creating a social movement in today’s society is different than previous generations due to the internet. Feminist thought is able to be dispersed widely and instantly. As seen by the turn out to the Women’s March of 2017, (identified by the Times as the largest single day protest in U.S. history) the call to action can be swift and powerful when women are unified through a common issue.

Embodiment allows women to examine the variety of issues they experience such as workplace discrimination or sexual harassment through validating their individualistic physical experience. In fulfillment of my graduate program, I researched the influence of embodied movement (dance practice) on womanhood and sexuality. I conducted a qualitative study that included the analysis of ten prompt-response journals of female dancers between the ages of 25-31. The results of the study indicated that embodied practices helped reconnect these dancers’ sense of identity and self with their physical bodies. Embodied practice does this by asking women to become informed by their bodies, attuned to their physical needs and experiences, and accepting of their natural selves without the dictates of externalized standards.

            My findings were consistent with larger studies (Quiroga Murcia, Kreutz, Clift, & Bongard, 2010). . Embodiment promotes overall well-being for women. This is an important conclusion due to the effects of sexual objectification that women experience through our cultural practices and media portrayals. “Objectification theory postulates that many women are sexually objectified and treated as an object to be valued for its use by others. Sexual objectification (SO) occurs when a woman’s body or body parts are singled out and separated from her as a person and she is viewed primarily as a physical object of male sexual desire” (Fredrickson & Roberts, 1997 as cited by Bartky, 1990). Embodiment creates practices such as dance, yoga, and intentional presence of mind that reconnects women to their whole selves and can bolster resiliency against objectification. Women engage in their own internalized objectification in self detrimental ways that are often isolating. For example, disordered eating as a means to meet perceived beauty standards. Internalized objectification is cited as a contributing factor to the increased prevalence of disordered eating in women as compared to men and it is often a behavior that involves secrecy and isolation (Tiggemann & Williams, 2011).  [AU20]Studies suggest that women have psychological changes due to prolonged exposure to an environment that is perceived as hostile through sexual harassment and objectification (Downs, James, & Cowan, 2006). Women are 70% more likely than men to experience depression, twice as likely to suffer from an anxiety disorder, and 10 million women (as compared to 1 million men) suffer from eating disorders (Downs, James, & Cowan, 2006). These findings suggest that perception of womanhood and the body are very important focus points for the women’s movement.
            Sexual violence continues to be a core issue within the feminist movement-- a unifying issue. Unfortunately, nearly 63% of all women have experienced some form of sexual violence, and approximately 1 in 5 women have been raped in her lifetime (CDC, 2010). These alarming statistics touch all women. This issue is formidable, but the embodied perspective can help address it because it allows women to examine their own unique experiences and self-perceptions.
            The theoretical embodiment construct is easily spread through visual-media online, allowing women to explore this concept in a private setting. For example, guided meditation videos that are free on Youtube.com. Guided meditation is often used to reconnect women with their body’s output (embodied practice), which has been used in therapeutic settings to promote healing in survivors of sexual violence (Lykou, 2017). Innumerable videos are available online allowing women to access a variety of resources from home.
            Embodiment emphasizes that bodily experiences shape the individual and their surrounding culture (Chrisler and Johnston-Robledo, 2017). Educational material on “rape culture” includes many components of embodiment, such as sexual autonomy, body shaming, and consent. There are also many movements flowing freely through the pages of social media that focus on heightening awareness of sexual violence and rape culture. Movements like #MeToo, a recent Facebook phenomenon, prompted users to post #MeToo as their status if they survived sexual assault or harassment. The intention of the #MeToo movement was to spread awareness and foster a sense of unity among women.  
            Today’s culture emphasizes technology, and as stated before, this construct already has an online presence. But embodied practice can foster more than an online resource. Embodied movement is conducive for promoting physical group meet ups, such as dance groups or yoga, which can allow people to reconnect with their physical selves in a community setting. This provides a low pressure, social environment that is appealing to those that may not have been ready to join a more traditional feminist meet-up. Meditating, yoga, and dance continue to be very popular activities, especially to the millennial generation. Pairing embodied practice (such as a meditation session) with intentional feminist discussion could reach a wider audience then a feminist discussion meet-up, alone (Chrisler and Johnston-Robledo, 2017). An example of this idea finding great success, can be seen in Millennium Dance Complex. These studios, which are located in various cities across the country, hold open Hip Hop, Jazz, and Modern dance classes that are recorded and released on Youtube.com. They promote that people of all ages, genders, ability, sexual orientation and race are included and celebrated. They discuss diversity, unity, and community before and after every dance session. They have created a remarkably well-received, popular, and supportive community that often creates choreography specifically to acknowledge different social issues. This is an example of the embodiment construct applied to community and it is an inspiring success.
            The crux to why embodiment is an important lens to use within the current social movement is its benefits on stress reduction and well-being. Embodied movement has a unique benefit that is unprecedented in traditional social movement organizing.  It naturally counters the burnout that many social activists experience over the course of committing to social change movements. As feminism tries to reconnect with women in the community as a social movement, it often lingers in cyberspace where it is bombarded with the pessimistic weight of all the other competing social problems. Bornstein and Davis (2010), authors of Social Entrepreneurship, acknowledge that the difficulty of ongoing activism is not at the startup, but rather at achieving growth capital and longevity. Social activism is an ongoing endeavor, often expensive both financially and emotionally, that places high demand on the participants. The embodiment perspective honors the needs of the activist to help extend participation.   Embodied movement relieves stress and promotes well-being (Cardas, 2015), it creates a community space where feminists can physically meet to gain social support and increase communication, it acknowledges and celebrates the physical differences between women, and it is accessible.
              In conclusion, embodied feminism is a perspective that relates to a diverse base, it supports the health of the activists which should, in turn, promote longevity within social movement organizations. It complements the intersectionality construct, and it provides opportunities for physical meet ups that could rejuvenate community-level activism. Of course, as seen in the previous waves hang ups, the movement will need to work vigilantly to avoid exclusionary practices and one-size-fits-all messaging to be successful. I think the current feminist movement should lean into the advantages allotted to this generation through technology. There is an overwhelming amount of information that pertains to feminism circulating online. It is my hope, that in the coming months, media outlets and feminist online moguls will communicate and join forces to offer the needed structure to rebuild the feminist movement. Today’s population wants to be engaged, we are plugged in, and using our voices. We just need leaders (ideally with large followings on media outlets) to provide platforms and direction for all of the passion. My vision is that there will be community-level, call-to-action, volunteer activities that are easy to access and continuous. For example, the creation of one website or app that would collect information on local rallies, the needs of existing resource centers (such as donations or volunteers), policy watchdogs, and fun activities that promote sisterhood and community health--with the embodiment construct at the heart of the conversation.




References

Beasley, C. (1999) What is Feminism?; An introduction to feminist theory. Thousand Oaks,            California: SAGE publications Ltd.
Bornstein, D. & Davis, S. (2010) Social Entrepreneurship: What everyone needs to know. New     York, New York: Oxford University Press
Bronstein, C. (2011). Battling Pornography: The American Feminist Anti- Pornography    Movement 1976-1986. Cambridge University Press. pp. 88–97.
Cardas, F. D. (2015) Psychological Effects of Dance and Movement at Adulthood. Journal of     Experiential Psychotherapy Vol. 18 (3) 33-38
Chrisler, J. C., & Johnston-Robledo, I. (2017). The sexual body. Woman's embodied self:   Feminist perspectives on identity and image; woman's embodied self: Feminist           perspectives on identity and image (pp. 65-88, Chapter xi, 273 Pages). Washington, DC.:            American Psychological Association.
Collins, G. (2009) When everything changed: the amazing journey of American women      from    1960 to present. New York: Little, Brown, and Co.
Cochrane, K. (10 December 2013). The Fourth Wave of Feminism: Meet the Rebel WomenThe Guardian. Retrieved from https://www.theguardian.com/world/2013/dec/10/fourth-wave-      feminism-rebel-women
Downs, D., James, S., & Cowan, Gloria (2006)  Body objectification, self-esteem, an        relationship satisfaction: A comparison of exotic dancers and college women.Sex           Roles   54, 745-752
Dwyer, C. (2017, February, 5). Women's March Floods Washington, Sparking Rallies       Worldwide"NPR Retrieved from https://www.npr.org/sections/thetwo-           way/2017/01/21/510932265/demonstrators-gather-early-to-kick-off-womens-march-on-  washington
Epstein, B. (2001) What Happened to the Women’s movement? Monthly Review 53(1), 1-13
Evans, S. M. (1979) Personal Politics the roots of the women’s liberation in the Civil Rights           Movement and the new Left.
Fredrickson, B. L., & Roberts, T. (1997). Objectification theory: Toward    understanding    women’s lived experiences and mental health risks. Psychology of    Women   Quarterly, 21, 173–206. doi:10.1111/j.1471-6402.1997.tb00108.x.
Gottfried, H. (2013). Gender, work, and economy: Unpacking the global economy.           Cambridge: Polity.
Hanna, J.L. (2010) Dance and Sexuality: Many Moves. Journal of Sex Research, Vol 47, 212-       230
Hennesse, J. A. (1999). Betty Friedan: her life. 1st ed. New York: Random House
Jagger, A. (1983) Feminist politics and human nature. Totowa, N.J.:  Rowman & Allanheld
Klein, L. F., & Ackerman, L. A. (1995). Women and power in Native North America.U.S.A the    University of Oklahoma Press.
Lykou, S. (2017). Relational dance movement psychotherapy: A new old idea.        Routledge/Taylor & Francis Group, New York, NY.
MacKinnon, C. (1989). Toward a feminist theory of the state. Cambridge, Massachusetts: Harvard University Press.
Painter, N. I. (1996) Sojourner Truth: a Life, a Symbol. New York: W.W. Norton
Piran, N. (2016). Embodiment and well-being: The embodied journeys of girls and women.            Springer International Publishing, Cham.
Runciman, W. G. (1966) Relative deprivation and social justice: A study of attitudes to social       inequality in twentieth century England Univ. of California Press, Berkeley 
Smelser, N. (1973). Karl Marx on Society and Social Change. USA: The University of Chicago    Press
Tiggemann, M. & Williams, E. (2011) The Role of Self-Objectification in Disordered eating,        depressed mood, and sexual functioning among women: A comprehensive test of       objectification theory. Psychology of Women Quartley. Vol 36, Issue 1, pp. 66 - 75
Quiroga Murcia, C., Kreutz, G., Clift, S., & Bongard, S. (2010). Shall we dance? an          exploration of the perceived benefits of dancing on well-being. Arts & Health: An       International    Journal of Research, Policy and Practice, 2(2), 149-163.


[1] For the purposes of this paper, we will follow the “3 waves” schema; however, the resurgence of interest in feminism from 2011 to present is sometimes referred to as a fourth wave that is associated with, and defined by, technology and social media (Cochrane, 2013).


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Wednesday, November 2, 2016

Blog, I've Missed You!

Oh, It's been awhile. I have been a neglectful blogger- but here I am again, just in time for the holidays to kick off!

We just celebrated a Happy Halloween, and the Thanksgiving decorations are set (yes, we give thanksgiving the honor its due-no matter how much I want to plow straight into Christmas mode).

But a lack of Christmas decorations doesn't mean i'm not already thinking of Jingle Bells! I rounded up all that holiday energy and created a Christmas movie list for this December:

Did I miss any?
25 days of Christmas Movies  


  1. The Nightmare Before Christmas
  2. Arthur Christmas
  3. Frosty the Snowman 
  4. Jingle All the Way
  5. National Lampoon’s Christmas Vacation
  6. The Santa Claus
  7. Gremlins
  8. Scrooged
  9. Home Alone
  10. The Muppet Christmas Carol
  11. Bad Santa
  12. Love Actually or The Holiday 
  13. Elf 
  14. It’s A Wonderful Life
  15. A Charlie Brown Christmas 
  16. Ernest  Saves Christmas 
  17. The Polar Express 
  18. Miracle on 34th Street 
  19. How The Grinch Stole Christmas
  20. Christmas with the Cranks
  21. Four Christmas
  22. Meet me in St. Louis
  23. Rudolph the Red Nose Reindeer 
  24. White Christmas 
  25. A Christmas Story 

Monday, August 24, 2015

The Old Man and The Sea by Ernest Hemingway


My husband and I decided that we would get into a sea faring mood while driving the four hour drive to the beach from our land locked home by listening to an audiobook over our radio. We chose Hemingway's "The old man and the sea". I was familiar with Hemingway's famously masculine writing style, but this was my husband's first encounter. It was a great choice for the drive. The story follows an old fisherman who after a bout of bad luck decides he will take himself, alone, far out into the ocean in pursuit of bigger fish and better fortune. He hooks a wildly large fish and must endure great suffering by the will of strong minded perseverance to bring back his great catch. Old, alone, and facing many obstacles he must use his wit and his willingness to keep going in order to survive the adventure. Facing exhaustion, sharks, and lack of provisions the old man shows great endurance and Hemingway has an excellent opportunity to outline what he feels defines a true man. There are so many quotable moments in this story,

"But man is not made for defeat," he said. "a man can be destroyed but not defeated."

"Why do old men wake so early? Is it to have one longer day?"

"I may not be as strong as I think, but I know many tricks and I have resolution"

To name a few of our favorites. I recommend this read to anyone.

Thursday, July 30, 2015

Do we still need feminism in America today?


Do we still need Feminism in America today? The role of women has shifted over the course of American history.  Examining this history defines today’s feminism, and its application. The definition of “what it means to be a woman” is not linear or stagnant, but always in motion, always shifting in its rules and expectations. 
The traditional homemaker archetype is engrained in Western culture. Women were taught that they were weaker than their male counterparts and the best method of survival came from marriage and submission. “Wives, submit yourselves unto your own husbands, as unto the Lord.” (Ephesians 5:22-33 King James Bible) Colonial ministers frequently lectured their congregation on the importance of the patriarchy using such passages. But, the colonial woman, in some ways, was more powerful and less expendable than today’s woman. Life in America was harsh for the Colonists. It took both a husband and wife to survive. “The colonial farmwife actually enjoyed considerable status within her family because she manufactured many of the things her husband and children needed to survive and contributed greatly to the family fortunes.” (Collins, 4) But, as our country shifted into the industrial revolution many families moved away from the wilderness and into cities. Within the cities the duties of the wife changed from self sustainment and the manufacturing of goods to housework, child rearing, and cooking. To regain their lost stature, “women were given the morality franchise.” (Collins, 5) Still seen as intellectually inferior, women were considered incapable of assisting in the competitive marketplace of the Victorian era. Men were making self serving, cut throat decisions in order to survive and women were seen as the guardians of morality in the household- not to be exposed to the corrupted world. Victorian women and children were sequestered away from the society of men. It was both flattering and dangerous for women to be viewed as so pure, yet so dependent. But despite the obvious dangers (abuse, abandonment, failure) of a woman completely dependent on a husband to protect and provide for her, this was the Western model for family structure that continued into the 19th century. 
The post civil war era brought change to the family structure. Many women were left widowed.  Widows, former slaves, and rural farmwives  were forced to work to provide for their families. But, middle and upperclass women were still, as a rule, expected to stay in the home whenever possible. This rule was not only a norm, but law, as the American legal system had regulations in place that made it impossible for women to act independently from men. 
No matter how flattering and bolstered the image of the protected, provided for, mother-wife who lived her life on the pedestal of purity and beauty could be, the reality of the thousands of abused and oppressed women could not be ignored. A call for change became organized in the United States for the first time in 1848 when a gathering focused on Women’s Rights was held in Seneca Falls. The core organizers of the Seneca Falls convention were a stay at home mother named Elizabeth Cady Stanton and an abolitionist named Lucretia Mott. About 100 people, both men and women, were in attendance and their petition was for equality between the genders. Their efforts would eventually lead to women’s suffrage and legislative changes that allowed women to begin to get their footing in the uphill climb for equality. (http://history.house.gov/Exhibitions-and-Publications/WIC/Historical-Essays/No-Lady/Womens-Rights/, July 2015) 
Despite the progress made by the Women’s suffrage movement, women continued to be treated as less qualified, less successful, and less desirable in the workplace. With the advent of television came another shift for women’s role in the household. Television and the advertisements it delivered to the population effectively modeled the “right way” to be a woman in America. By the 1950’s the middle class was moving to the suburbs. Women were encouraged to attend a college, but only to meet a well educated husband. Women were also advised to work, but only until they were married and in positions that were deemed acceptable for a woman. (Collins, 17) Commercials glorifying the triumphs of a clean house, a home cooked meal, and a cared for husband flooded American homes. Women were assured, marry right and lead a happy life. 
“A problem that has no name”- that is the signature phrase that author Betty Friedan used to describe the pervasive unhappiness that plagued American housewives in the 1960s. She investigated this national dilemma in her influential book, The Feminine Mystique. In 1957, Friedan surveyed her female former Smith College classmates at their 15th anniversary reunion. The survey was commissioned by McCall’s magazine and Friedan, a free lance writer in New York, had been asked to write an article defending the benefit of a college education for a happy, well rounded, housewife. (Collins, 58) Unfortunately for McCall, the results of her survey did not support their agenda. The majority of the women reported feeling depressed and trapped. Friedan, herself a stay at home mother of three, felt no different than her peers. So, rather than writing the article, she researched psychology and media influence to uncover what was causing all the unhappiness. Her findings were published in 1963 on the pages of The Feminine Mystique, which has been recognized as a catalyst for the second wave of feminism in the United States. (Temple, 2013)
Friedan’s work resonated with the women of the 60s because she was brave enough to write a confession that lay behind thousand’s of women’s lips- they wanted more. These women were living lives that were lavish in comparison to many cultures, but their mental health was suffering. Sylvia Plath opened a door into her troubled mind when she wrote “The Bell Jar.” Plath described a wildly successful woman for her time, a writer, living in New York after winning a writing contest, who was slowly driven into madness as she faced the dilemma of navigating through a world of contradictions. She was to remain pure, yet sexually assaulted. Her writing talent, her education, her travel would all be secondary to the importance of finding a husband. The prospect of marriage, and the meaninglessness of her accomplishments hung around her neck like an anchor. Her sadness became depression and she was institutionalized. Even in the asylum, Plath highlighted the pressure to be married would not be negated when she included a conversation between the protagonist and Buddy Willard (her former fiancé)  to ask, “ ‘I wonder who you’ll marry now, Esther. Now you’ve been… here” And of course I didn’t know who would marry me now that I’d been where I had been. I did not know at all.” (Plath, 241) Is it fiction or fact to assume having your value only measured by your marital status could have driven women of previous eras to madness?
Fast forward to today, and we see a clear divide between those who support and those who reproach modern day feminism. Author, Caitlin Moran quips, “We need to reclaim the word 'feminism'. We need the word 'feminism' back real bad. When statistics come in saying that only 29% of American women would describe themselves as feminist - and only 42% of British women - I used to think, What do you think feminism IS, ladies? What part of 'liberation for women' is not for you? Is it freedom to vote? The right not to be owned by the man you marry? The campaign for equal pay? 'Vogue' by Madonna? Jeans? Did all that good shit GET ON YOUR NERVES? Or were you just DRUNK AT THE TIME OF THE SURVEY?” (How to be a Woman, Moran) So, if the percentage Moran states is accurate, why do the majority of today’s women shy away from labeling themselves as feminist? 
In my opinion, the fear of becoming undesirable as a mother or wife is still associated with feminism. When feminism was in its early development women had to act radically to change their position in the world. Many times that meant denouncing the traditional life of motherhood and marriage. In the past, women could not have both marriage, children, and ambition. Virginia Woolf suggested that in order to be successful a woman can not spend her time caring for children and the household; but must go alone in the world with her own money and room. The full excerpt is included below. 
“Now my belief is that [Shakespeare’s sister] who never wrote a word and was buried at the cross–roads still lives. She lives in you and in me, and in many other women who are not here to–night, for they are washing up the dishes and putting the children to bed. But she lives; for great poets do not die; they are continuing presences; they need only the opportunity to walk among us in the flesh. This opportunity, as I think, it is now coming within your power to give her. For my belief is that if we live another century or so—I am talking of the common life which is the real life and not of the little separate lives which we live as individuals—and have five hundred a year each of us and rooms of our own; if we have the habit of freedom and the courage to write exactly what we think; if we escape a little from the common sitting–room and see human beings not always in their relation to each other but in relation to reality… if we face the fact, for it is a fact, that there is no arm to cling to, but that we go alone and that our relation is to the world of reality and not only to the world of men and women, then the opportunity will come and the dead poet who was Shakespeare’s sister will put on the body which she has so often laid down.” (A Room of One’s Own, Woolf)
Now, it is possible to be married, have children, and pursue a career without the prohibitive obstacles Woolf would have faced. But, even today,  the image of an unmarried, childless, woman grinding against social norms and becoming outcasted still lingers in our society when the word feminism is discussed. Modern feminism does not denounce marriage completely- it just demands that it is a partnership of equals. It does not suggest that motherhood is out of the question- it reminds women that motherhood is not the only option.  Many women still want to be married, they still want to be mothers, and they want the opportunity to pursue their academic and professional goals. These things are not mutually exclusive.
Another fear that is still associated with feminism is that it is against men. 
True feminism is not a woman’s issue, as it focuses on gender equality. It’s a human issue. Feminism is sometimes viewed as threatening to our society’s structure. It has been called emasculating for men. But, feminism has always focused on equality of the genders. Yet, there is still risk in labeling yourself in a way that many view as unpopular. 
“Feminism doesn’t really have a philosophy. It’s barely even an ideology. It’s mostly just a series of temper tantrums thrown by a small, privileged minority. And, unless it changes, it will soon be irrelevant.” (French, 2014)
If feminism did become irrelevant and we stopped progress, the U.S. would still be the only developed country with no paid maternity leave. Women’s healthcare will still depend on which political party has control. Women will continue making 77 cents on the dollar. Little boys will still be limited on their preferences for colors, toys, activities, in fear that they are too “girly”. Sexual violence against men and women will remain disturbingly high (1 in 6 American women will be raped in their lifetimes). Graphic violence, and sexualization of women will still be aired on television and the internet as if its normal. These are the reasons we need feminism. 
Relationships can thrive as partnerships. Two people contributing, growing, and enjoying one another. Men need to support women, as women need to support men, as men need to support men, as women need to support women. When  we stop battling each other, think of how we could work together. 
“But as the years went on, I realized that what I really want to be, all told, is a human. Just a productive, honest, courteously treated human.”  (How to be a Woman, Moran)

References

Collins, G. (2009). When Everything Changed. New York: Back Bay Books

Moran, C. (2012). How to be a Woman. New York: Harper Perennial. 

Plath, S.(1971). The bell jar. New York: Harper & Row.

Woolf, V. (1989)A Room of One's Own. San Diego: Harcourt, Brace & Company.

A Reading List of One’s Own: 10 Essential Feminist Books  theatlantic.com Emily Temple Feb 20, 2013

History, Art & Archives, U.S. House of Representatives, Office of the Historian, Women in Congress, 1917–2006. Washington, D.C.: U.S. Government Printing Office, 2007. “The Women’s Rights Movement, 1848–1920,” http://history.house.gov/Exhibitions-and-Publications/WIC/Historical-Essays/No-Lady/Womens-Rights/ (July 27, 2015) 


French, David Modern Feminism: Appalling stupidity backed by hysterical rage, National Review November 17 2014 nationalreview.com

Tuesday, July 28, 2015

the bell jar, sylvia Plath

Sylvia Plath's The Bell Jar


I loved reading this one. I went into it knowing the gist: Talented and successful woman spirals into madness. This isn't a feel good read, but it is an inspiring one for a writer. The magic is in the imagery. The way Plath describes her emotions and her experience losing her mind is absolutely enviable. She has a grasp on lucidly describing the undescribable. The bell jar metaphor is only one example of her ability to illustrate and effectively transform a very illusive condition into relatable terms. She explains that no matter where she is or what is happening around her, she is trapped in her own sour air beneath a glass belp jar. Ive heard people describe a trapped feeling from depression and anxiety, but this omage of a bell jar makes the experience tangible. And that is what Plath excells at through out the novel, she translates the world of emotion into the physical world. It is regretable that the accuracy of the text is drawn from her personal struggles with mental illness.

Thursday, July 16, 2015

public announcement: Give moms space. Explained with bears.


People with the best intentions may be stressing out local moms  if they do this...

I was approached by 4 people while loading my daughter and groceries into the car- an elderly couple wanted to chat about their grandchild of a similar age; a woman wanted to tell me how cute Rory's hat was; and a young man wanted to take my cart back for me. All sweet people... but in this case, maybe not.  

When a woman is alone with her baby, especially while loading or unloading groceries, it is best to give as much personal space as possible. Here's why...

It's well known that moms are protective of babies (picture a momma bear snuggled up with her cubs).

 When we are alone with the baby our defenses go up. 


When we are out with the baby and multitasking, and alone, we become just shy of paranoid (picture that momma bear holding an AK-47). 

The grocery store is a great example of a place that puts moms on guard. As we load our groceries into the car we are thinking about things like: is the car too hot to put the baby in; is the baby strapped into the car seat safely; are my keys on me so that I don't accidentally get locked out; is my purse/wallet within my eyesight; etc.

 With all the things we are considering, when a stranger approaches us we feel more alarmed than charmed by small talk. 

If you truly want to help, make sure you ask from a distance if its okay to approach. Today, the young man put his hands on my cart while the baby was still sitting in the cart. I was putting groceries into the trunk of my car. I was twisted and did not see him approach. Imagine how I felt when I turn around and there was a stranger, touching the cart my child was in. 

So, please remember, it's not that we don't appreciate your kindness or your help. It's just we are gun wielding bears at the moment. Be considerate and give us space. 

Friday, February 27, 2015

The Kite Runner by Khaled Hosseini: In Review


The Kite Runner reads like a fable. The narrative has an old fashioned style, filled with  clearly stated moral lessons that are repeated through out. The repetition reinforces their importance.  Outside of the main protagonist, the characters are either virtuous or evil never muddled in a grey area. The themes: relationships between father and son, betrayal vs loyalty, honor, and redemption match its traditional narrative style. But, the thoroughly modern aspect of this novel comes from its relevant context and setting. Hosseini's tale weaves the reader through the last 30 years of Afghani history from a monarchy, to USSR occupation, to the Taliban.  Through the eyes of a child to the reveries of a man, the novel is filled with memorable quotes ("For you a thousand times over"- Hassan) and heart-wrenchingly relateable experiences.   As an American, and member of the 911 generation, this novel provides a needed perspective into the lives of the individual for a population that would have otherwise remained over stereotyped and generalized to me. It is an important novel for its insights, and a notably touching novel for its character development.

5/5- Amir and Hassan, the Sultans of Kabul, approved.