Feminist And Celebrity Entrepreneur, Amber Rose Essay

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.

In the recent history, feminism and pop culture have become more closely entwined than ever before. This can be partially because of the growing interest in culture studies as an academic discipline, but it can also be explained by the fact that, there’s a whole lot more popular culture to watch. Pop culture has become our common language, a universal way of uniting the world. Pop culture is also a key route to making the concept of feminism both resonant and relatable. In this paper, I am interested in the relationship and connections between pop culture’s representations of women and girls and the depiction of feminism through the lens of pop culture. There’s a

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.

The third wave of feminism coincided with the end of the second-wave. It occurred from the 1990s and is still present in contemporary society. This wave focuses on a post-modern understanding of gender boundaries and sexual identity. Most notably, the emergence of anti-pornographic movements during the third wave created a divide between radical and sex-positive views on sexuality. In MacKinnon’s article “Feminism, Marxism, Method, and the State: An Agenda for Theory,” she draws on the parallel between sexuality and marxism. The exploitation of work in marxism is comparable to the exploitation of female sexuality for men (MacKinnon 16). The exploitation of women as a sexual object for male gratification is apparent in pornography. MacKinnon

As technology continues to evolve, our society has become toxic with the way that women are being taken advantage of online and in public. Women are being put in situations to decide whether they want to make a scene to stand up for themselves, or let their bodily autonomy be invaded. In the two articles, there are many examples of harassment and people need to understand that this behavior should not be acceptable. Society approves of these actions against women which is what lets it continue to be an issue today. In “The Quiet Violence of the Unwanted Kiss” and “Should We Feed the Trolls?”, Cauterucci and LaFrance are addressing this problem by working to raise awareness about the abuse women face in-person and on social media.

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 pornification (or alternatively pornographication) of the social world has created lasting effects in the lives of people that they must deal with every day (Dines 1998, p. 164). Pornification is the process by which the social and cultural world is sexualised. This occurs through the expansion of media technology and the pornography industry, as well as changes in media regulations and restrictions which allow pornographic imagery to intrude into public spaces (Tyler 2011, p. 79). This essay will offer explanations for why the pornification of the social world is occurring, how the phenomenon differs from a freedom of expression issue and is instead considered a sociological issue, what consequences and harm arise from these explanations, and will offer social measures that can be adopted in order to deal with the issue. Pornification has occurred in almost every realm of the social world, including in its unaltered form on the Internet, social media, marketing, advertising, music, fashion, sport, and art. However, this expansion of easily accessible pornified content is a stark and confronting challenge for our social world.

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

Levy further asserts her binary comparison in a temporal manner by comparing the feminism of the past with the feminism of the present, as she claims “in recent years, the term feminism has fallen further and further out of favour” (Levy, 86). By framing her own views of feminism as those belonging to an earlier point in the timeline, she privileges these views as “original” or “authentic”. Yet this does not acknowledge that the “anti-porn wars” of the 80’s was a point at which feminism branched out, rather than transitioned from one set of beliefs to another. As a result, the cultural changes that she observed occurred in the presence of both stances of feminism, making it difficult to distil the cause. Levy privileges past over present in her suggestion

As a young woman, obviously, I am all for the empowerment of all women. I believe that the strength that we all have been seriously undermined. Some of the most emotionally, faithfully, and scientifically intelligent people I know are women, yet we are not portrayed to have such strengths as these. I truly do believe that women, especially nowadays need to work to show the world just how powerful we really are. However, by degrading ourselves, we are only showing weakness. We constantly have to fight to be more than objects of sex in this society. By acting as objects of sex, we are only furthering the problem.

This book features a collection of Judith Butler’s essays and her primary intention with this collection is to “focus on the question of what it might mean to undo restrictive normative conceptions of sexual and gendered life” (12). These essays look at the construction of gender and the way certain conceptions of it are normalized and reproduced in potentially harmful and limiting ways. Butler uses a feminist poststructural framework to critique the normalizing/marginalizing views of gender that exist because the “terms that make up one’s own gender are, from the start, out-side oneself, beyond oneself in a sociality that has no single author (and that radically

Catharine MacKinnon, in her book Feminism Unmodified, takes a unique approach to the problem of gender inequality in America. She claims that pornography defines the way in which America’s patriarchal society perpetuates male dominance, and attacks traditional liberal methods that defend pornography on the basis of the first amendment’s right to free speech. According to MacKinnon, pornography is not an example of speech but rather an act. She proposes that this act discriminates against women as a class, and therefore violates their civil rights and should be outlawed. MacKinnon’s critics may think her argument is excessively radical, and contemporary society may not embrace the

There are many successful female entrepreneurs, in today’s corporate world. Some are successful in making their company profitable by focusing on market demand. Some are focused more on its employees and the environment. There are quite a few who give equal importance to its employees and the environment at the same time catering to market needs thereby satisfying investors. IBM Chairwoman Rometty, General Motors CEO Barra and Indra Nooyi of PepsiCo are a few who were named as the most powerful business women by Fortune Press. Out of these I chose Indra Nooyi as my favorite leader because she is an inspiration to me and my two daughters, and to the entire world, because of her great leadership qualities.

“Oprah Winfrey arguably has more influence on the culture than any university president, politician, political or religious leader, except perhaps the pope.”

This classification is constructed by discourse with the objective of recreating hegemonic paradigms and perpetuating current power relations. Defining Women and Men as universal categories disguises the interests it serves. Therefore, anything that is defined as natural or universal should be studied critically. She writes, “Signification is not a founding act, but rather a regulated process of repetition that both conceals itself and enforces its rules precisely through the production of substantializing effects” (185). The assumption that there is a pre-discursive body with a pre-determined sexuality and gender sustains oppression against subjugated and marginalized subjects. Disconnected from the body, she suggests, gender can include more than two versions. The analysis of these concepts--or deconstruction-- provides tools to the socially oppressed to fight against the existent social