It seems that every week there’s a new feminist celebrity in town. You definitely know the drill by now: Beyoncé dancing in front of a flashing “FEMINISM” sign, Taylor Swift insisting her girl gang is 100% feminist, or Emma Watson being the poster woman for male feminists. The reaction always falls along the same lines: feminist celebrities are either defended (“hooray at least someone’s talking about it!”) or pilloried (“these women don’t know the first thing about feminism!”). Many commentators also worry that celebrities identify as feminist in order to get attention, or just to appeal to their female audience. However, the key issue for me is not whether they truly and authentically hold feminist ideals, but how the debate fosters a more worrying trend…the idea that if you’re a woman, you’re naturally a feminist.
I’ve been trying to articulate the problem with equating woman with feminist for some time, but it wasn’t until I read an article from feminist theorist Sandra Harding that the heart of the issue became clear for me. Harding says:
“It is an achievement, not a ‘natural property’, of women to develop a feminist standpoint, or a standpoint of women”
Harding is talking about something called “feminist standpoint theory”, which is about valuing women’s perspectives as key to understanding women’s marginalisation. At the centre of the theory is that it is important to consider the views of oppressed groups. Because the views of the oppressed are traditionally silenced, attending to their perspectives may spark questions that would never come to the mind of those in power and indeed, questions that those with more power may have an interest in suppressing. According to this theory, if you’re talking about women’s liberation, this should involve listening to women’s experiences (of domestic and workplace expectations, for example) because this helps provide a map of how women are being treated unfairly.
However, this is not to suggest that women will naturally be able to provide an analysis of why they are being treated poorly, or what ought to be done about it (or, that they will even identify a particular experience as “unfair”). A distinct feminist analysis that says “this is happening because of sexism”, “we should fight back” and “what’s happening is unfair”, is something altogether different from just recounting one’s experience. In this way we see that feminist analysis relies not only on attending to the lived experiences of the marginalised, but stepping back and looking at the whole picture of oppression to see what needs to be overcome.
Of course the difficulty for feminism is that it has historically only provided an analysis that fits the lives of some women. Only in relatively recent times has feminist theory come to grips with the fact that it is important to bring more nuance to analyses of lived experience, to acknowledge that racism, homophobia, transphobia, and other factors may also be at work.
However, I think the point to take away from this is that political analysis isn’t inherent to identity. The idea that identity is the key to doing politics is termed “identity politics”. This basically just means that identity is seen as inseparable from politics in such a way that the politics flows from the identity in itself. Really this idea is founded in the promotion of the phrase “the personal is political” in feminist activism in the 1960s/70s. The idea in feminist organising at the time was to bring so-called personal issues, such as feeling unhappy as a housewife, to the forefront of feminist consciousness, to show that these “personal” things ought to have “political” ramifications. However over time this idea of the personal as political has collapsed into identity itself, with the idea that identity (rather than specific issues and the analysis of them) = politics.
We see this belief that politics is inherent to women fail time and time again. This was recently demonstrated with Cate McGregor stating “I am transgender. And I oppose safe schools“. Cate identifies as a transgender woman, but this doesn’t mean she inherently possesses the best political analysis of transgender women’s liberation. While there are plenty of transgender people speaking out and saying that Safe Schools is utterly important to the LGBT community as a whole, they don’t have the same platform as Cate.
This brings me back to celebrity feminism. The problem with celebrity feminism is that it often involves conflating “woman” with “feminist”. For example, when Leighton Meester says, “I don’t know if anyone would ever deny being a feminist” she is implying that all women are feminists because they have a vested interest in fighting gender inequality. Or when Taylor Swift says, “So many girls out there say ‘I’m not a feminist’ because they think it means something angry or disgruntled or complaining”, she’s suggesting that feminism is not about being critical and assumes that inequality is self-evident. Or when Zooey Deschanel says feminism is just about “being myself”, she’s locating feminism in self-expression as a woman. All of these celebrity feminists do have things to say about inequality, but they all treat this understanding as so obvious that it is basically incomprehensible to see how being a woman does not necessarily mean being a feminist.
It’s a perspective also adopted by some feminists who aren’t celebrities. It’s dangerous not only because it risks condemning women who say they aren’t feminist rather than convincing them why they ought to be, but also because it locates politics in women. There are many negative consequences to this view, but particularly problematic is celebrating female leaders for being female, even if they are materially making conditions worse for many women in society (I’m thinking here of former Prime Minister Julia Gillard cutting the single parent payment, for example).
Seeing politics as inherent to women is also bad for feminism. What emerges is the view that feminism can be utterly pluralised, because each individual woman has her own individual feminism. The sum of these fragmented parts is often a feminism that reaches for the lowest common denominator, such as the encouragement of a vague notion of “equality” that we see in celebrity feminism. In Hollywood “equality” might just mean getting paid as many millions as your male costars. While I don’t pretend to have all of the answers for what feminism should be, I do think that a sharper political analysis is needed that calls for liberation in a much much broader sense than rich women gaining equality with rich men.
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