menstruation

For this month’s column, I had the pleasure of emailing with Chris Bobel, Ph.D. about her new book which deftly tackles a taboo topic.

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You explore new feminist activism that focuses on menstruation. Historically, how have feminists viewed menstruation, and why menstrual activism now?

The issue of menstruation has not been a top feminist priority, though, since at least the 1970s, a few bold feminists have recknoned with socio-cultural and political dimensions of the menstrual cycle. I argue that the menstrual taboo–which impacts us all, even feminists–often puts the issue off-limits. In mainstream culture, the only menstrual discourse that gets any play is making fun of women with PMS. I studied menstrual activists who want to widen and complicate the conversation. Menstrual activism is part of an enduring project of loosening the social control of women’s bodies, moving women’s bodies from object to subject status–something absolutely foundational to addressing a range of feminist issues, from human trafficking to eating disorders to sexual assault.

What do you think of Kotex’s new ad campaign “Break the Cycle,” which lampoons traditional menstrual product ads?

The new campaign could be a game change, but I’m doubtful. First, the campaign only works as long as the menstrual taboo persists; otherwise, their frank talk doesn’t stand out, does it? While I can join in the joke of the industry poking fun at itself–and I love the message of “no more shame”–in the end, it’s the same, just repackaged.

Second, I resent this campaign for exploiting shame to sell product for nearly a centuray and then exploiting THEIR overdue pronouncement–“enough with the euphemisms, and get over it”–to sell product.

Also, you’ve got to wonder if not only Kotex but their whole industry is now pulling out all the stops to try to hold onto its market share as menstrual suppression drugs–like Seasonique and Lybrel–are gaining interest.

So, what do you think of pharmaceutical industry arguments that support these menstrual suppressants?

Their quasi-feminist arguments co-opt feminism to push drugs. Big Pharma is marketing suppression as a ‘lifestyle choice’, but what most don’t realize is that “menstrual suppression” is actually cycle-stopping contraception that does not only reduce or eliminate menstrual bleeding but also suppresses the complex hormonal interplay of the menstrual cycle. We don’t yet have adequate data to really show if this is a safe long-term practice for otherwise healthy women. Check out this position statement.

Furthermore, ad campaigns represent the menstrual cycle as abnormal, obsolete, and even unhealthy. These messages underscore that women’s natural functions are defective, dysfunctional and need medical intervention. This can lead to negative body image, especially in young women. How is this feminist? ‘Choice’ without good, fact-based information based on thorough medical studies isn’t real choice, and a campaign that exploits women’s negative attitudes about their bodies isn’t feminist either.

Your work uses menstrual activism as an analytical lens through which to view continuity and change in the women’s movement, from what some call the “second wave” of feminism through the “third wave.” So, given that the ‘wave’ distinctions are not without controversy among feminists, what do you see as setting third wave feminism apart? Is it truly unique, or is it merely a label that recognizes the next generation?

There’s a lot of continuity between the waves–mostsly in the tactical sense. Today’s feminist blogs are yesterday’s zines, which reflect earlier mimeographed manifestos; radical cheerleading recalls street theater and public protests, like early second-wavers at the 1969 Miss America pageant. Second-wavers practiced what third-wavers call DIY (Do It Yourself) healthcare when they modeled pelvic self exams. But, most third-wavers depart from most (but not all) second-wavers by troubling the gender binary. For example, the radical wing of menstrual activism movements reers to “menstruators”, instead of assuming that everyone who menstruates gender-identifies as a woman.

Tell me more about that!

Most assume that a female-bodied person, with breasts and a vulva, is a woman, and usually that’s true. We also assume that menstruation is a near-universal experience for women. Radical menstruation activists question these assumptions. Menstruation is not and has never been EVERY woman’s experience. Women don’t menstruate for lots of reasons, and they don’t menstruate their whole lives. Also, some transmen and intersex people DO menstruate. So, equating menstruation with womanhood is problematic. Saying “menstruators” makes room for more people, more experiences. This linguistic move is boundary smashing, inclusion-in-action and bodes well for feminism’s future.

But, you’ve written that menstrual activists are not successful at all attempts at inclusion.

The first face of the feminist movement may have been white and middle class, but poor white women and women of color across the class spectrum have always been there, often toiling in relative obscurity. This could be the case with menstrual activism, too. However, I’m a white, privileged academic, and this biases my world view. I looked for women of color doing this work and found a few. But, was I looking in the right places? Was I using the right language? One activists of color said that I was likely missing Black women because I wasn’t clarifying how race and gender intersect in menstrual health. Also, menstrual activism is risky business for all, and especially for women of color, whose bodies have been denigrated throughout history. Taking on the menstrual taboo can make others see you as nasty, gross, improper…and if you’re already struggling to be accepted and taken seriously, then why go “there”?

Well, I and many other women’s health activists appreciate that you ‘went there’!

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For more on this topic and her research, check out Chris’s new book — New Blood: Third-Wave Feminism and the Politics of Menstruation (Rutgers University Press, 2010), previewed in the Our Bodies, Ourselves blog and in a provocative article in the Guardian last fall.

Ads for menstrual products have been notoriously evasive, avoiding the dreaded ‘v word’ (vagina) and using blue liquid as a stand-in for the blood that is markedly absent in both linguistic and visual representation. Words conveying the reality of menstruation – blood, clots, cramping, etc – are absent, as are visual depictions of what actually happens during a period – or the fact that females bleed, often copiously, from that most dreaded “down there” (a euphemism that, as Feministing points out, “two out of three network censors still feel icky” about).

Yet, a more realistic (and humorous) representation of periods seems to be slowly seeping into popular culture. An example is the recent U by Kotex ad, the transcript of which is as follows:

How do I feel about my period? We’re like this [crosses fingers]. I love it. I want to hold really soft things, like my cat. It makes me feel really pure. Sometimes I just want to run on the beach. I like to twirl, maybe in slow motion. And I do it in my white Spandex. And usually, by the third day, I really just want to dance. The ads on TV are really helpful, because they use that blue liquid, and I’m like, Oh! That’s what’s supposed to happen!

(To see the video clip of the ad, go here: http://www.youtube.com/watch?v=FRf35wCmzWw)

Though this ad avoids the v word as well any specific reference to the product itself or why one should use Kotex (as pointed out here), it’s self-mocking tone pleasantly parodies the way menstruation has been characterized in the majority of ads. Periods, it reveals, are not a time one tends to want to dance joyously in a tight-fitting sheer dress or frolic along the beach in a white bikini. While the ad does play on the idea of menstruation as “the curse,” and thus perpetuates a negative rather than a positive (or neutral) view of this female biological process, it at least admits that periods often involve pain and inconvenience (not to mention no blue liquid whatsoever).

Though the NYTimes documents that three networks rejected the original ad, which did use the v word, even this de-vaginized version uses humor to mock our cultural shock and horror surrounding menstruation, moving away from ridiculous suggestions that bleeding, bloating, cramping, and/or menstrual headaches really make women want to dance, shop, or exercise (what else, after all, do women ever want to do?). And, though we have no specific references to female genitalia, at least there is an acknowledgment that periods for many (most?) are not all that fun.

Moreover, as reported in the NYTimes, “Visitors to the Web site, UbyKotex.com, designed by the New York office of Organic, part of the Omnicom Group, are urged to sign a ‘Declaration of Real Talk,’ vowing to defy societal pressures that discourage women from speaking out about their bodies and health. …For every signer, Kotex will donate $1 to Girls for a Change, a national nonprofit based in San Jose, Calif., that pairs urban middle school and high school girls with professional women to encourage social change.”

And, while the ad had to be “sanitized” for television (or, in other words no real mention of what a sanitary napkin or tampon is for, let alone a mention of where they go, was approved), the accompanying website is far more explicit in its anatomical and functional details, including a section entitled “challenging the norm” that aims to “start a new, healthier conversation about periods and vaginal care.” Thus, not only is Kotex partnering with a organization aimed at empowering girls and women, it is actually offering REAL information about menstruation and menstrual products – what a concept!

While the tv ad’s self mockery is certainly a fun and refreshing approach to a bloody subject, I wonder when/if the mainstream media will allow ads that admit – horror of horrors – that females have vaginas and this bodily reality is not disgusting, not a curse, not even a reason to boogey-down in celebration but rather nothing more or less than a bodily reality.

I am not saying that having a vagina is not cause for celebration (I personally rather like mine), but I feel whenever the body (or part of it) is showcased as something to uncritically celebrate, the flipside – where the body is denigrated and denied – is not far behind. Instead, I would like to see wider recognition and acceptance of the fact that menstruation happens, and does so often (for too often for my taste, in fact), that the body is not all pleasure and desire but also pain, inconvenience, and monotony.

As I am currently attending the National Popular Culture Association conference where I am presenting on a panel with three other women who are also menstruating, such concerns have been foremost in my mind. After seeing each other face to face for the first time after months of email organization and discovering are bloody synchronization, one of us joked “I know women are often in sync, but are we now so technologically advanced that we can sync via email?”

Our running joke was that we would announce our panel, a feminist analysis of Twilight, via sharing “You are about to hear an analysis of male, heteronormative, white privilege from four menstruating feminists.” In our banter, Robert Pattinson’s now rather infamous claim that he is “allergic to vagina” was a recurring point of reference as well. Though I feel Pattinson meant this as a joke and is likely not the misogynist some have suggested, I feel in contrast that US culture more broadly is allergic to vagina – to the word vagina – let alone to the fleshy, bloody, and yes, toothless, bodily reality.

Alas, as Gloria Steinem wrote in her 1978 piece, if males menstruated it would likely be a sort of bragging right, a competition over who could bleed the most. Yet, as it is female’s bodies that require the use of pads, tampons, and diva cups no such celebratory bragging rituals occur. Rather, even within the self-aware mockery of the way menstruation is rendered invisible and monstrous (such as in the above Kotex tv ad) it is still something that cannot be named, let alone visually represented. This, indeed, makes me blue.