DuBois, Declaration of Sentiments, and Sojourner Truth

The DuBois piece combined with the juxtaposition between the Stanton and Truth statements effectively reminds us that the terms 'women's movements' and 'women's rights' have never, and perhaps can never, be all-encompassing concepts. As we touched upon in our last class, the 'second-wave' movement entirely dealt with the issues that white middle-class women were dealing with at the time. Appropriately, DuBois, who at the time of this piece was a young, middle-class white woman feeling suffocated by the patriarchal system, asserts the idea that women have come together throughout history during these movements and she believes that this solidarity can be translated into a movement of their own in the early 1970s. While DuBois' assertions can in large part be seen as accurate, her complete omission of the 'other' struggle that African American women faced during the 19th century, along with the differences women of color continued to face during the mid-20th century is very telling. While one can suppose that at the time DuBois was writing it would seem logical to be most concerned with the issues that she herself was fighting over, I believe that her complete omission of a significant chapter in the overall history of the women's struggle indicates that even decades later, the movement of white and black women were so separated that even the next generation of feminists, or 'second-wavers' still overlooked these differences.

While we discussed in class the fact that women of color were largely excluded from the 'textbook' definition of 'second-wave feminism' as defined by Friedan, I think what's most important in the readings is seeing that these differences similarly existed during the first-wave as well. While the gender debates that occurred from 1870-1890 led to the widespread acceptance of the separation of women and men into distinct roles with equal status, Truth suggests that this idea of one 'feminine' role does not exist. While white woman were fighting for the right to vote and the right to education, Truth suggests that at the most basic level, she wants to first be considered a women. As an African American, these roles that society was struggling to keep women confined to were not the same for Truth, and I suppose what that leaves us with then is how do we reconcile these differences? Although white and black women were both fighting for rights in the 19th century, is it appropriate to group these two movements together, especially when years later historians, scholars, and feminists alike continue to overgeneralize these past 'struggles'?

Levy, Echols, and Friedan

While all three of these pieces were written at different times, I think that one interesting theme that emerges in all three readings is the lack of voice that women have and their fear of speaking out against mainstream society. Despite all of the authors mentioning ways in which women have made some sort of progress and how they have developed their voice in some regard through the feminist movement, they are all touching on the lack of representation that women have in their own movement. Echols discusses how men were often seen running the movement while women took a back seat, which reflects these pre-existing roles in society. In addition, Friedan points out that women were left behind in the “mystique of feminine fulfillment” and were afraid to speak out against “the problem” of being dissatisfied. To some extent I think that Levy’s piece also touches on this lack of voice that women have because many women today are simply going along with the “liberation movement” simply because they are in a position where they cannot effectively combat “raunch culture.”

I thought that one of the most interesting aspects of the reading was when Levy discussed how Hugh Hefner redefines masculinity by “freeing men from domesticity.” He represents a “suave gent” who appreciates the “finer things in life.” Hefner simultaneously endorses the concept of freeing women from domesticity. He places women in a light where they no longer have to spend time in the kitchen, and he attempts to create an image of a “liberated woman.” When I read this I couldn’t help think that regardless of whether or not Hefner thinks he successfully does this, the message is still the same: men are placed in the dominant role due to the fact that the women are still objectified through the male gaze. While it is true that restricting women to the domestic sphere prevents them from achieving equality, portraying these women in Playboy as “liberated women” does the same thing. In my Intro to Film & Media Studies class we spent time discussing “the other” and the object of the “male gaze,” and after reading this I couldn’t help but think that women are not liberating themselves at all by taking part in this, they are simply maintaining their position as the object of the male gaze.

Levy: "Introduction" and "Raunch Culture"

The introductory chapters of Levy’s Female Chauvinist Pigs provided a wealth of information regarding the recent growth of “raunch culture” in American society. Levy brought up several interesting points and facts in order to support what seemed to be the essence of her argument, that “it no longer makes sense to blame men” (Levy, 35) for the growth of raunch culture; women are equally at fault. A recurring theme of the chapter was this notion that raunch culture has become so deeply embedded into American society that it is no longer something that is restricted to porn stars, strippers, and nude models; what I found most intriguing was the fact that raunch culture has emerged in places one might least expect it—the behavior of powerful and iconic women. To emphasize this point, Levy draws on several examples, including: Katie Couric’s desire to show her legs during a late night interview with Jay Leno, Oprah Winfrey learning to do a stripper walk, the female finalists of the Apprentice appearing in underwear in an issue of FHM, and a series of female Olympic medalists who have posed for Playboy and FHM.

After reading this chapter, I immediately thought of my reaction while watching a recent press conference led by Speaker of the House, Nancy Pelosi; Pelosi was perfectly groomed and radiant, with hair and makeup that had undeniably been styled and far too few wrinkles for a woman of her age. Though Pelosi was not necessarily partaking in the “raunch culture” that Levy comments on, a feminist such as Levy might even take issue with the common female desire to be primped, injected, trimmed, etc. to be looked at and to feel beautiful, which is often considered a female participation in the continuation of a patriarchal norms.