Are Identities Do Not Exist? A Vacuum?

They were born in great numbers and as a result became the most powerful group of consumers. Advertisers soon set the guidelines to what material commercial products every girl needed to obtain her status in society. Women’s roles on television gradually changed from perfect housewives to mystical genies and witches with power, but somehow they always subdued their power to please their men. In the background women were fighting for equal rights and equal pay, but the media portrayed these protests as isolated events and acts of extremists. The newscasts attempted to label feminists as women who protested against being exploited and “looked at” by exploiting themselves and secretly wanted men’s attention by these protests. Television did respond by developing a new “tougher” woman, but made her success dependent on her attractiveness and sexuality. The media’s simultaneous promotion and containment of the women’s movement left the young women of the seventies exposed to what Douglas refers to as social schizophrenia (9). Feminist were now rejecting cosmetics and other marketed ploys that contributed to the oppression of women, leaving industries that were primarily focused on women’s “needs” struggling to address this while maintaining their market. Mass media encouraged and exploited commercial androgyny with unisex fashions and Madison Avenue promoted a new “natural look” that was anything but natural. This look promoted a Lolita image that

The intentions of ‘Feminism’ are still often misinterpreted even today in the twenty-first century despite this being a modern era. Marilyn Frye’s discussion on the role of women in society in the text “The Politics of Reality” focuses on her definition of ‘oppression’, its criteria and how it applies to feminist theory. Frye immediately opens her discussion with this statement; “it is a fundamental claim of feminism that women are oppressed”, (1983, p:1). It is important to note that she has used the word “claim” as it implies that the oppression of women is still a matter of debate. As a disclaimer, she makes it clear that the purpose of this text is not to prove that women are in fact oppressed, but to gain clarity on the meaning of the term

The women’s liberation movement (or feminism as it is now known) of the 1960s and 1970s touched every home, business, and school (WA, 705). The movement even touched the sports and entertainment industries, in fact, “There are few areas of contemporary life untouched by feminism” (WA, 717). The word feminism in the early 1960’s wasn’t often used and when it was it was used with condescension or hatred. However, in the late sixties that changed thanks to a new group of women. This new diverse group of women included the: young, old, heterosexual, lesbians, working class, and even the privileged. This diverse group came together and collectively created the second wave of feminism.

When thinking about feminism in today’s society we tend to direct our minds and thoughts to a more radical and powerful train of thought. Feminism has been going on for centuries, with two main ideologies at the forefront; liberal and cultural feminism. Someone who identifies as a liberal feminist is someone who believes that women and men are a like and equal in most respects and deserve equal roles and opportunities (Wood & Fixmer-Oraiz, 2017, p. 58). And cultural feminism is someone who identifies as someone who believes that men and women are fundamentally differently; you have different rights, role and opportunities (Wood & Fixmer-Oraiz, 2017, p. 58). The women’s rights movement can be understood and broken down into three “waves”.

Whilst many disagreements have arisen in feminist discourse over the years, none has been quite as prevalent or divisive as the issue of the commodification of sexuality. There are two central groups in feminist ideology that are divided on this issue, liberal feminism and radical feminism. Liberal feminism is influenced by the ideas and values of liberalism. Thus, these feminists share a contractarian view which places an emphasis on a woman’s ability to make choices for herself and that the selling of one’s sexuality is merely an expression of that choice. Paradoxically, radical feminists believe that because women live in a patriarchal society, the commodification of sexuality can never be a choice or a form of expression. Rather, forms of sexual commodification such as pornography and prostitution just enforce male oppression. This essay will explore these two ideological positions in regard to their divergent definitions of human nature and freedom which has created a division within feminism about the commodification of sexuality.

In American culture in the 1950s, men were the predominant head of the household and women were expected to cook, care for their kids, and clean. This is an excellent example of gender roles, and how they control certain aspects of life. Gender roles are, according to multiple sources, the way people behave, what they do or say to express being a female or male. (“Gender Identity”; Blackstone; "Understanding Gender") They are forced upon an individual from the day they are born even in the most trivial of terms of putting baby boys in blue clothes and baby girls in pink. Throughout that person’s life from then on, they will face cultural expectations every day to act according to their sex. Gender roles can often be confusing and hurtful,many stores are moving away from assigning products to a specific gender, but not only can gender roles affect a person’s behavior, it can play a huge role in transgenderism.

In 1963 there was the second wave of the women’s movement when Betty Friedan published her book The Feminine Mystique, which sole purpose was to point out the, “problem that has no name” (understanding feminism by peta Bowden). The context of the book described that women were being forced to live under their true

link.galegroup.com/apps/doc/EJ3010714208/OVIC?u=scot67242&xid=d9cbf746. Accessed 20 Nov. 2017. Originally published as "Feminism, Consumerism, & the Sexualization of Girls,", 2 Mar. 2007.

The Traffic in Women: The “Political economy” of sex by Gayle Rubin is an exploration of the origin of women’s oppression. Rubin’s main objective is to arrive at a more fully developed definition of the sex/gender system, otherwise referred to as “mode of reproduction” and/or “patriarchy”. She further develops her definition through the analysis of the work of Levi-Strauss and Freud from a marxist perspective. Rubin provides the following preliminary definition of the sex/gender system “A set of arrangements by which a society transforms biological sexuality into products of human activity, and in which these transformed sexual needs are satisfied.” (159) She attempts to add to her definition of the sex/gender system through the analysis of the overlapping work of Claude Levi- Strauss and Sigmund Freud. Despite implications with their work, Rubin believes that both Levi-Strauss and Freud provide conceptual tools in describing the sex/gender system. Rubin looks at a Marxist analysis of sex oppression, as well as, Engels theory of society which integrates both sex and sexuality. Furthermore she incorporates aspects of each theory addressed into her own working definition of the sex/gender system. By shifting between Marxist, structuralist and psychoanalyst explanations of sex oppression, Rubin is able to construct a multi-dimensional definition of the sex/gender system that is not only inclusive but also provides a basis of which to build from.

The most controversial field of feminist’s actions is women’s rights to the control over their bodies with respect to fertility, sexual relationships, rape and medical power over women’s health. Male control over women’s bodies has also traditionally expressed itself through

where women refuse access to their bodies and adopt a new identity of empowerment while men

The most recent and current third wave of feminism began in the mid-90’s and has destabilized many past constructs including “universal womanhood,” gender, body, hetreronormativity, and sexuality. A peculiar and important point of the latest wave that

In this piece, moderately famous feminist internet celebrity Anita Sarkeesian gives her opinion on choice feminism and the effects it has on the lives of the women of today. In this video, she states that she does not subscribe to the concept of “choice-feminism” – the notion that women can individually choose for themselves and consider it an inherently feminist act. Simply, anything can be considered feminism by anyone. The grounds on which Sarkeesian refutes this concept encompasses many factors, the two largest being her own background and views and the views of other feminists within her community. She believes in sum that all feminists should work together as one cohesive group to cease the oppression of all women in all places. While she does touch briefly on campaigning for other identities – LGBTQA+, people of colour, and other miscellaneous token minority identities – her main focus is the conglomerate of women. Sarkeesian’s focus on feminism as a mob-like system of overcoming female oppression is a closed minded and dangerous viewpoint in the fight for intersectional freedom.

In her essay, One is Not Born a Woman, Monique Wittig explains, “‘Women’ is not each one of us, but the political and ideological formation which negates ‘women’ (the product of a relation of exploitation). ‘Women’ is there to confuse us, to hide the reality ‘women’ . . . For what makes a woman is a specific social relation to a man, a relation that we call servitude.” Monique Wittig attacks the concept of naturalizing biology and the ‘woman’ category. She believes that the form of a woman’s identity is a product of normal and intrinsic human facts. Thus, her main point is that one is not born a woman but becomes a woman based upon the social constructs of gender and

Throughout the last century, women have had to fight to have the same opportunities as men. Women have had to earn the right to vote, the right to have a career, and the right to autonomy. However, these are all rights that men have simply been given, which is why today’s feminists work to promote equality. Despite these efforts, feminism is often misunderstood and is interpreted with a negative connotation. According to a study conducted by Precopio and Ramsey (2017), “feminism is commonly recognized as a movement driven to grant social, political, and economic equality to both women and men.” The participation of others besides women is crucial to the spread of equality among the genders. Furthermore, the stigma and negative feelings surrounding feminism must be reduced in order for the ideals of feminism to have a greater impact.