Exactly who is considered a feminist? Well it is no surprise that there is a stereotype that is associated with being a feminist. As we discussed in class, and Levy mentions it in Female Chauvinist Pigs, the feminist stereotype is a loud, overly opinionated, very liberal, anti-male, non-shaving, no make-up wearing, au natural woman. But like most stereotypes, not all feminists share these characteristics. However, what feminists do have in common is their desire for establishing equal rights for women. After reading the excerpt from Betty Friedan’s The Feminine Mystique and Ariel Levy’s Female Chauvinist Pigs, I learned about some of the different groups of feminists, such as sex-positive feminist, radical feminist, anti-porn feminists etc. However, after reading these two readings in particular, I am no longer convinced that all of these feminist groups actually did anything to further establishing equal rights for women. In particular, I am baffled by the group Cake. Rather than furthering women’s rights this group seems to be more focused on furthering society’s acceptance of sexual equality. Levy quotes the group’s mission statement, which is “The new sexual revolution is where sexual equality and feminism finally meet” (Levy 2005: 70). Now my question is where does feminism fit in this group. I understand that there is connection between the women’s liberation movement and the sexual revolution. I agree with and support feminists’ efforts to dissolve the sexual double standard. Thus, my question remains how are these CAKE parties that are filled with “hot girls and small garments” helping defeat female oppression (75)? I think that Susan Brownmiller’s opinion of this raunch culture parallels mine. “You think you’re being brave, you think you’re being sexy, you think you’re transcending feminism. But that’s bullshit” (Levy 2005: 82).
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Response to Feminism and the Sexual Revolution:
ReplyDeletePrior to taking this Women’s Study class, I thought of the feminist movements as females trying to escape their traditional “American Housewife” role, very similar to what Betty Friedan described in her article, “The Problem that Has No Name”. During the second wave of feminism (1963), the female was beginning to figure out that, “The chains that bind her in her trap are chains in her own mind and spirit. They are chains made up of a mistaken ideas and misinterpreted facts, of incomplete truths and unreal choices” (573-74). I respect this wave of feminism the most because I think they show incredible strength to break through the standard at the time.
However, I am confused by Levy’s portrayal of feminism in 2005. I share Katrina’s confusion with “feminist” groups like CAKE. Instead of fighting to create new standards of an American woman, groups like CAKE who fought for sexual equality seem to move backwards. Instead of proving that women are more than tools to make a man’s life picture perfect at home (how I tend to view the traditional role of a housewife), CAKE’s parties with women in small garments made many men’s fantasies come true. I couldn’t agree with Levy more when she said that “CAKE is an example of the strange way people are ignoring the contradictions of the past, pretending they never existed, and putting various, conflicting ideologies together to form one incoherent brand of raunch feminism” (74). I believe that women walking around at parties in lingerie push their old role of perfecting the household straight into a new role: perfecting what happen in the bedroom.
Response to Feminism and the Sexual Revolution
ReplyDeleteMy thoughts echoed those of Katrina and Caren, and so Levy’s analysis of the group CAKE as a result of the unresolved conflicts between the women’s liberation movement and the sexual revolution to me seemed quite deluded in terms of how it represents “feminism in action” (75). Betty Freidan’s writing that depicts the plight of the white suburban housewife in the 1960’s and the historical context of the second wave of feminism described by Echols touches upon the basis of some of the reasons and desires for female liberation. The latter work in particular emphasizes the views that the personal is political, and so addresses the more political aspect of feminism. Since the 1960’s, many laws have been passed that prevent discrimination on the basis of sex. So legally, many more opportunities are available to a female living in the present in comparison to those growing up in the 1960’s (such as attendance at co-ed universities, athletic participation in institutions receiving federal funding, etc.). While policy is important and certainly is a basis for social change, cultural norms won’t change overnight. With that said, the types of policies that second-wave feminist groups were fighting for don’t seem to be reflected (or fought for) by groups like CAKE that claim to unify sexual liberation and women’s liberation. Levy critiqued this when she stated, “throwing a party where women grind against each other in their underwear while fully-clothed men watch them is suddenly part of the same project as marching on Washington for reproductive rights” (75). Caren pointed out that CAKE’s parties essentially made the dreams of many men come true – dreams that revolve around the concept of women as sexual objects. In terms of trying to change attitudes about sexual equality, isn’t this doing exactly the opposite? I too agree with the idea of doing away with the sexual double standard, but aren’t the “hot girls and small garments” exhibited at CAKE parties not unlike Girls Gone Wild participants and Playboy models (75)? I think that such women should be allowed to do what they want, but as Katrina said, CAKE’s claim that they are “elevating womankind” and representing “feminism in action” seems misguided, because at least to me they are not doing anything different from other examples of raunch culture that objectify women. Even if the logic is that the women are consciously choosing to be individuals and celebrate their sexuality, in light of current cultural attitudes (namely hypersexuality and the omnipresence of raunch culture), I think that groups like CAKE are helping to perpetuate attitudes that other feminists would want to eradicate. As sex-positive feminist Erica Jong commented with regard to CAKE, “let’s not kid ourselves that this is liberation. The women who buy the idea that flaunting your breasts in sequins is power –I mean, I’m all for that stuff – but lets not get so into the tits and ass that we don’t notice how far we haven’t come. Let’s not confuse that with real power” (76).
After reading Katrina's post a number of concerns resonated with me with regards to female empowerment. I agree it is completely irrational to believe that if women present themselves with revealing clothing and overt sexual innuendos then how do we, as women, expect men to take us seriously? Again, I think this all reverts back to the previous reading of "Raunch Culture" and how Levy brings up the point that in our society we do not see men posing nude and revealing their private parts nearly as much as we seen women doing so. To me, this defeats the purpose of female empowerment and allows men to further take control of women. I think that Katrina's comparison of various feminist groups and her analysis of them was well done and really brought up some issues that we, as women today, must consider if we want to strive for true equality with men.
ReplyDeleteHi Caren, Kirstin, and Katrina,
ReplyDeleteYou've done a nice job of starting to think about the wide range of issues presented in these articles. Your confusion over CAKE is understandable: Levy is equally confused, and attempts in _Female Chauvinist Pigs_ to begin to understand exactly how and why these women might consider their activities an embodiment of feminism. In fact, it sounds as though the founders of CAKE themselves are a little bit confused by the whole thing, as well!
Katrina, your main post is on the right track, but would benefit from a bit more material. You mention the various types of feminists introduced in the readings; can you say more about how they play into the authors' arguments? What is the conflict that Levy sees between women's liberation and sexual liberation? Further, how does Levy explain/understand CAKE's actions? What does she think, and how does that relate to each of your reactions?
Nice job -- I look forward to reading more next week!