third wave

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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New Blood: Third Wave Feminism and the Politics of Menstruation

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.

My book, Girl Zines: Making Media, Doing Feminism, has just been released. More about that later, but for now I wanted to let those of you in the NYC area know about an upcoming book event:

Girl Zines at Bluestockings

Saturday, Dec. 5, at 7 p.m.

Free!

I’ll do a brief reading from the book, and then fabulous zine creators Ayun Halliday, Victoria Law, Jenna Freedman, and Lauren Jade Martin will read from some of their zines.  Someone from BUST will also be there.

Here’s how Bluestockings is advertising the event:  The East Village Inky… Mend My Dress… Dear Stepdad… I’m So Fucking Beautiful… In the past two decades, women have produced 1000’s of unique zines which serve as engaged and tangible evidence of the third wave feminism. Join Alison Piepmeier for a reading and discussion of her book “Girl Zines: Making Media, Doing Feminism,” which explores these quirky, personalized booklets and the meaning of being a revolutionary girl.

I would love to see Girl with Pen readers there!

Before I moved to Los Angeles a little over a year ago, I had never heard people speak with complete lack of irony about their television-watching habits, certainly never academics.  Among the revelations I’ve experienced since moving one of the biggest has been realizing how serious so many people are about what’s on the tube. In La-La Land, of course, because so many work within this industry.

What a pleasure to then discover Merri Lisa Johnson’s book Third Wave Feminism and Television: Jane Puts It in A Box with its feminist counter to what’s seen on the screen (see below).  The subtitle riffs off of one of Johnson’s previous books Jane Sexes It Up. This anthology covers many of the cable favorites from the past decade: The Sopranos, The L Word, Six Feet Under, and Queer as Folk, among others, and a show that has spawned its own subgenre of academic inquiry: Buffy the Vampire Slayer.

In her intro “Ladies Love Your Box: The Rhetoric of Pleasure and Danger in Feminist Television Studies,” Johnson harkens back to the now classic essay “Visual Pleasures and Narrative Cinema” by Laura Mulvey and the complicated, gendered relationships long explored between pleasure and spectatorship.  Johnson compellingly outlines her own position in both settling on the couch for a night of cable and wrestling with the theoretical assumptions this act also contains, particularly as a third-wave feminist.  She considers how television is now embracing characters who can be identified along a range of sexual positions and feminist roles and the complicated relationship the viewer enters into by watching.  The book’s contributors explore how plotlines, characters, and thematic twists can be considered progressive as they look through the lens of feminist and queer theory and the scope of cultural studies.

In “Primetime Harem Fantasites: Marriage, Monogamy, and A Bit of Feminist Fanfiction on ABC’s The Bachelor” Katherine Frank offers analysis of the show and its popularity with the imagined alternative ending of a non-monogamous choice or critique of the strictures of heterosexual monogamy that celebrates the finding of “the One.”  Laura Stemple’s essay on “HBO’s OZ and the Fight Against Prisoner Rape: Chronicles from the Front Line” opens with a narrative about her work as former executive director of Stop Prisoner Rape, “a national human rights organization working to end the sexual abuse of men, women, and youth behind bars.”  As the show OZ aired, Stemple finds herself stunned by the “gloves-off nature of OZ” with realistic depictions of the effects of prisoner rape, and the psychological dimension of abuse prisoners experience and how this brought victims forward to her center.  She notes that OZ‘s sixth and final season “ran in 2003, the same year in which the first federal legislation to address prisoner rape, The Prison Rape Elimination Act” was signed into law.

On a different note, in Candace Moore’s “Getting Wet: The Heteroflexibility of Showtime’s The L Word” she writes how the show accesses a range of methods to make “straight tourists into queer-friendly travelers” incorporating what she calls “the tourist gaze” sometimes by craftily using “immersion and distance” through camera work and the show’s visual rhetoric.   Cultivating “the tourist gaze,” Moore says, “in politically positive ways” the show moves along an axis between queer and straight viewers allowing for access of “multiple desires and sensibilities.”

On the cusp of big-movie release season, nevermind the plethora of holiday “specials,” Johnson’s book offers welcome relief as its astute critics offer analysis and provocative perspectives on television’s influences. On this holiday weekend, good feminist, media watching to all.

There’s lots of cross-dressing buzz in the mainstream media and in the blogosphere.  Here’s a semi-biased sample for your consideration:

Oct. 17: CNN covers Morehouse College’s dress code which “cracks down on cross-dressing.”

Nov. 6: NYT article asks “Can a Boy Wear a Skirt to School?” and describes U.S. high schools whose dress codes range from enforcing ‘traditional’ norms to allowing for students to more freely express their sex, gender and sexuality through their appearance. Is this a case of those with social/political power being ‘out of touch’ with changing times?

Dress code conflicts often reflect a generational divide, with students coming of age in a culture that is more accepting of ambiguity and difference than that of the adults who make the rules.

Nov. 7: Sociologist Shari Dworkin’s post on the Sexuality & Society blog adds a more nuanced analysis of Morehouse’s policy and encourages a complex approach to understanding gender-based dress codes.

Nov. 18: My guest-post on the Sexuality & Society blog takes on some of the questions left unasked and unanswered in that Nov. 6 NYT article about high school dress codes and considers Dworkin’s arguments.

What are the overt and covert goals of school dress codes? Are these dress codes developed to ensure that students meet norms of professionalism, or do these serve as tools for schools to enforce heteronormativity and stigmatize transgenderism? Are schools citing safety concerns, warning parents about how to protect youth from harm, or do these intend to distract us from the ways in which dress codes serve to reinforce heterosexist norms? How well can we predict the unintended consequences of dress codes – both the more ‘traditional’ and more ‘progressive’ policies?

Today: I read a new NYT article online — in the Fashion & Style section — that asserts, “It’s All a Blur to Them” and goes on to describe today’s “urban” 20-somethings who,

are revising standard notions of gender-appropriate dressing, tweaking codes, upending conventions and making hash of ancient norms.

So, what are we to think? In early November, we read about a female high-school senior who was forbidden to wear a tux in her yearbook photo. A couple of weeks later, we read about the growing trend of unisex lines in the fashion world. Does this mix of media coverage reflect that the U.S. remains an ideologically conflicted patchwork of ‘blue’ and ‘red’ Americans? Or, if the generational-change argument holds true, then are we on our way to becoming a society that truly embraces ‘gender fluidity’?

It’s always a treat to get quoted in a mainstream newspaper article that takes a critical look at U.S. norms and values. Fellow GWP editor, Shira Tarrant, and I were recently interviewed about trends in female Halloween costumes:

Talking with this reporter reminded me of a campaign launched on my university’s campus a few years ago by the student club Feminism Is. They created posters with the slogan “We’re not a trick or a treat!” to raise awareness at California Lutheran University about the importance of the messages being sent by the hyper-sexual costumes that had become popular among U.S. female college students. With too many Americans still unclear about the relevance of sexism in our daily lives, it’s vital that we mentor and teens/young adults who create feminist events and collaborate with reporters who are willing to ask questions like — Is dressing up “like a slut” for Halloween “harmless fun” or “demeaning”?  Kudos to writer Rhiannon Potkey and other journalists who are fighting the good fight!

Not far into Nona Willis Aronowitz and Emma Bee Bernstein’s book, Girldrive: Criss-Crossing America, Redefining Feminism, the word drive takes on new definition. Friends since they were 11, the duo spent summers together at Camp Kinderland, (where they return to teach a gender awareness workshop at their journey’s end). Aronowitz describes their mutual upbringing as one in which they incubated within the same “bubble: the liberal Jewish one that inhabits New York’s Upper West Side and Greenwich Village.” Post-college, over Bloody Marys and brunch, they hatch a plan to drive across America to try to understand what feminism means to twentysomethings outside this shell. After planning and saving, they set off for an odyssey of exploration, crashing on couches, interviewing in living rooms as well as in bars, doing their best to catch the flavor of whatever city they’re in and to measure how the word “feminist” translates.

Through series of snapshots – both visual and written – they tease out from their interviewees whether or not they comfortably embrace the word “feminist” as part of their self-definition. The book feels like a gloss – in the best sense – Bernstein’s photos are vivid and edgy as is each page’s sleek design. Aronowitz is responsible for the bulk of the writing and through her capsule write-ups she imbues mutable definitions into the word “feminist.”

The two discover a “badass feminist posse in Baton Rouge,” are so taken with the “fascinating women in Nashville,” they say on an extra day, dress up as frumpy second-wavers for some Halloween partying on the Las Vegas strip. They interview members of Big Star Burlesque, a plus-size dance troupe in Austin, chat with graduate students in San Diego and parse the contributions and detriments of “academic feminism,” learn from a young single mother on welfare tending bar in Sioux Falls, and bring some of their “guy friends” directly into the discussion in Kansas City. They drop acid in Abiquiu, follow a text to an afterhours “noise show” in Portland, feel surprised by Seattle’s “crunchy clean,” spend much of their holidays in New York City zigzagging across the boroughs to capture the rich communities of writers, artists, and activists they find.

The effect is one of pastiche, weaving, or braiding, all good second-wave tropes, but with the conversation focused on third-wave concerns. Aronowitz and Bernstein are transparent about their process throughout – and frank about what surprised them. Working out and through the interconnective fibers that bind generations of women is their work. They encounter women who mightily resist the word “feminist” due to generational preconceptions, but still desperately want gender injustice to end. Some embrace the word “humanist” or just want to be called an activist, minus any labels. When some women were confused by what the word “feminist” even meant, the two asked, “What pisses you off about being a woman?” or “What keeps you up nights?” often to a flood of response. The collective narrative picks up friction when Aronowitz and Bernstein openly grapple with women who say they plan to have a “traditional” marriage or eschew premarital sex or are ardently anti-choice. These moments are compelling as Aronowitz and Bernstein gamely push up against these comments, and fairly include them.

Interviews with second wave feminists leaven the book as the two ask what legacy has been handed down, and what these women hope for their generation. The two sit down with Erica Jong, Katha Pollitt (and her daughter), Michele Wallace, poets Mei-Mei Berssenbrugge and Anne Waldman, Starhawk, (among others), pay homage to Kathleen Hanna, and close the book with an interview with feminist artist Susan Bee Bernstein, Emma’s mother.

If I could wish for one change, it would be less breadth. Surveying with a wide lens is the point of their project – to collage viewpoints and show the multiplicity of meanings that inhabit the word “feminist.” Yet at times the interviewees’ comments are so brief they don’t allow meaning to accrete. The richest part of the book is its sheer panoply of voices and images, but more interstitial reflection would help frame the montage.

It is impossible to not commend the two for the ambitious scope of this project, to admire their commitment, and the sense of passion present in their quest. Sadly, it’s also impossible to not think about the losses that accompany the book – especially the resonating silence that surrounds losing the voice of a young feminist from the collective conversation. But the echo left is one of fervid dialogue – richly diverse – engaged in trying to create what changes lie ahead.

Did you hear the one about how testosterone is to blame for the meltdown? Pretty good stuff, eh? The headline reads: “Male Hysteria and the Market Meltdown: Is testosterone to blame for the financial crisis? A growing body of evidence suggests an intriguing answer as neuroscience reshapes our understanding of economics.” IMHO, it is perhaps one of the most absurd of the reflections on what the economic meltdown tells us about men and masculinity today.

Wondering if there might not be a “third-wave feminist masculinity scholar” on the project, I talked to my Framingham State College colleague, Professor Ben Alberti. Ben is an anthropologist who usually studies gender in ancient cultures (he says “prehistoric guylands”). Here’s what he had to say:

BA: How the hell can testosterone cause a market meltdown? Saying it is about testosterone covers up the idea of calculated greed. There is a much larger system than the trading room dynamics that accounts for how our economy works—or fails. It is misdirection, like a magic trick.

GWP: But even if we can mock biological explanations, isn’t that calculated greed part of the culture that men live in, a part of the expectations for being a “good man”?

BA: Oh, rubbish. You are simply saying that if men aren’t a “victim of their biology” they are a “victim of their culture”—that’s the “crisis of masculinity” argument, and I don’t buy it.

GWP: There’s been some interesting reporting on how unemployment is stressful for men, but you’re saying that we can biologize masculinity—but we can also culturize it—and get to the same place?

BA: Yes. Men can be victims—and there are a lot of men suffering right now in this economic downturn–but not because of their being men. It isn’t about identity or role any more than it is about testosterone. This crisis is about economics, values, inequality.

GWP: But men are living in a world of changing expectations, and it can be hard to respond because they aren’t (yet) fully equipped to switch gears, right?

BA: Oh come on!

GWP: What?

BA: In masculinity research there’s the notion of the “man box.” The man box view shows us the cultural expectations that men are subject to and that shape their actions. As you can imagine, a “box” suggests it is really hard to get out. I’m saying there’s no f-ing box. It is all about choices. Not the crisis, but the response. There are constraints, for sure. That means circumstances will determine which resources you can draw on for being what kind of man. But don’t masculinize constraints…. When we talk about men, we need to talk about possibilities rather than expectations. We need to talk about actions—what we’re performing—rather than containers—like the box.

GWP: (We’re not supposed to pun about the box, right?) You’ve talked about masculinity as performance—but what does that give us?

BA: Here’s a cliché example, one I’m familiar with: asking directions. So from the point of view of the “man box,” I don’t want to stop and ask for directions because I’m a man. What I’m saying is that, really, I don’t stop and ask directions because I haven’t done it before.

GWP: It sounds like you are saying that the issue of where men are today—in terms of unemployment or in terms of ethical choices in the pursuit of their work or career—is a lot more tractable and a lot simpler than we make it out to be when we expect biology or culture or the man box to leave men in “a crisis of masculinity.” Is that it?

BA: Yes. Stop anticipating a conflict. Don’t anticipate the man box. I am saying when you do it—ask directions, change your approach to work, deal with this awful economic crisis, whatever it is–it becomes part of your repertoire. That’s how change happens.

-Virginia Rutter

GWP’s Gwendolyn Beetham (coauthor with Tonni Brodber of our Global Exchange column) attended the Association for Women in Development Forum this month, in Cape Town.  Here’s her report.  And do note the contrast between Gwen’s sentiment and the findings of the Daily Beast report this week.  Feminism, alive and well. Not dead. Copy that, America?  -Deborah

November 20, 2008

I just got back from Cape Town, South Africa, where I was lucky enough to attend the 2008 AWID Forum, aptly titled The Power of Movements. While networking, learning and listening to fabulous feminists from around the world, I was inspired, moved, and most of all energized by the power of feminists! Do check out the website, they are in the process of posting summaries of the panel discussions, as well as videos and photos from the conference. I’ve listed some personal highlights below.

One of my favorite videos was done by the Young Women’s Caucus, younger feminists who also went around the conference passing around pink scarves to conference-goers to symbolize intergenerational collaboration among feminists and asking people how they define feminism. Although the video isn’t available online yet, I can tell you that many participants said that feminism is a way of life – love it!  For more on young feminist action at the conference, you can check out the Young Feminists at the AWID Forum blog, as well as AWID’s Feminist Tech Exchange (I must admit however, that some of the comments from the younger feminists really saddened me – it seems as if much of the “intergenerational” discussion hasn’t changed much from the point where it was five years ago when I was heavily involved in the young feminist movement here in the States.)

One of the best panels that I attended was hosted by the Third Wave Foundation, Ms. Foundation, and the Astraea Lesbian Foundation for Justice, along with some of their partner organizations. During the discussion, Rickke Mananzala, of the NYC-based organization Fierce, raised a really important point on the success of Prop 8 in California and similar bills in Arkansas and Florida.  He suggested that not only do these victories (for the right) point to the amount of funding that went into the promotion of these bills, but to the lack of an intersectional perspective in our own social justice movements. Makes me wonder what would have happened if youth organizations, children’s organizations and LGBT organizations would have come together to oppose the ban on unmarried couples adopting in Arkansas, or if organizations working for people of color and other marginalized groups would have come together to oppose Prop 8 in California. Don’t get me wrong, I know a lot of great organizations (including Fierce!) who do a great job of working collaboratively. But I do think that may organizations – especially those in the women’s movement, with which I’m most familiar – have really had problems incorporating both perspectives and actions which truly recognize the intersections of race, class, gender, sexuality, ability, religion and age.

I would be happy to chat with folks in comments about the rest of the conference. And kudos to AWID for organizing such an amazing event!

And stay tuned for next week, when Tonni & I resume our Global Exchange. This time we’ll be talking about the impact of the global financial crisis on women internationally.  Stay tuned!

–Gwendolyn Beetham

Check out this GORGEOUS collage over at the new collaborate blog Fourth Wave Feminism, which launched on the eve of the Democratic National Convention this year.  I just had to share:

While you’re at it, check out Fourth Wave’s mission statement, here.

As a chronicler of feminism, of course I’m fascinated by the term. Here’s Fourth Wave’s post on the third (wave, that is).  My basic position: I don’t care what we call it, let’s just keep on doing it.  Fourth, five, sixth, sixteenth….bring it on.

To veterans, these divisions get tiresome, and I have seen how they can keep us from coming together.  But IMHO, the rolling of waves and the recognition of intergenerational difference in any social movement is natural, and essential to its growth.  I’m not seeing the same tensions between the “new” and the “old” with this fourth as there seemed to be when the term “third wave” first came about in the early 1990s.  (Unless I’m missing something here?)  At the same time, as the savvy ladies over at the UK feminist blog, The F-Word, remind us, many of the aims of so-called second-wave feminism, both here and there, still haven’t been achieved.  So boo to generational in-fighting.  We’ve got far too much at stake.  And hence, a caveat: fourth, fifth, sixth, bring it on, but let’s all keep our eyes on the larger prize.

I write all about this waving of feminism (ah, the oceanography of it all…) in a book, of course, with a hot pink cover.  And the WomenGirlsLadies and I have been having a wonderful experience taking it all on the road.  Meanwhile, back in medialand, New York Magazine did a piece in April titled “The Feminist Reawakening: Hillary Clinton and the Fourth Wave” and there was an article in Utne Reader back in 2001 called “Feminism’s Fourth Wave.” Journalist Julie Leupold is doing a special project on “Fourth Wave Feminism” over at Porfolio at NYU.  And so the public conversation and feminism and its waves continues.

Once again, I’m curious…what do others think of the term?  Interesting conversation going on in comments, across the pond.

PS. Feminism, in some corners, has been known to eat its young. So to the Fourth Wave blog– “exploring feminism in the 21st century and grappling with the continued gender inequity in America and the world”–a hearty welcome again to the blogosphere! And speaking of exploring, do check out the 68th Carnival of Feminists, hosted at Fourth Wave.


A few days ago, Roy Den Hollander, a lawyer who has filed a series of misogynist lawsuits, came out with this gem: he has filed an antifeminist suit against Columbia University for offering women’s studies classes, arguing that Columbia uses federal funding to support a “religionist belief system called feminism.” Now, part of me would like to dismiss this as the silly lawsuit it is, but sometimes such trivial things are important for us to reexamine the larger issues at stake.

As an undergraduate at Columbia, the debate on women’s studies and on adding women writers to such classes as Literature Humanities (the great literary works from Homer to Woolf– one of two female authors in the series) and Contemporary Civilization (the great philosophers– from Plato to, well, Woolf once again, this time the only female writer), reared its head from time to time. In navel-gazing online college forums, such as Columbia’s The Bwog, where commenters are anonymous and misogynist remarks rampant, the debate ran along these lines: someone starts off with a misogynist remark, someone asks why there aren’t men’s studies if there are women’s studies, someone else points out that the past two thousand years were “men’s studies,” someone else ignores this somewhat cogent remark to take the opportunity to make a few jokes about “boobs” and other funny female body parts, and someone else rounds it off by saying that it is all moot as humanities majors are generally wasting their money on unemployable skills.

High-minded stuff, for sure. The point being that even those who try to get past the boob jokes are unable to articulate the purpose of women’s studies beyond a call for balance. Which makes me think maybe the trivial isn’t so trivial. Maybe it’s time to rearticulate some of the values of women’s studies. But more importantly, perhaps it’s also time to make a wholesale change over to Gender Studies, which would undermine the whole of the lawyer’s invidious accusations. Because in the end, with courses not only called “Feminist Texts” but “Gender, Culture, and Human Rights,” and “Sexuality and the Law,” and an institute called the Institute for Research on Women and Gender (IRWAG), that’s what we, and Columbia, are really talking about.

Gender studies is very much the evolution of groundwork laid out by Women’s Studies. While we now recognize that inquiring into women’s role in society is imperative for an understanding of power dynamics and social relationships, we also recognize that it is just as important to understand how definitions of masculinity may shape men’s approach to women, each other, and themselves. Even more so, we see that there is difference within difference: that seeing the world from a gay male perspective overturns traditional notions of maleness. The theory behind women’s and gender studies goes further to a better understanding of class and race. We are no longer shackled with a simplistic grouping of “working class” as a faceless mass of singular experience, recognizing that women’s and men’s roles differ significantly within that group. We recognize that citizenship may also be defined along gendered lines (historically, women give their reproductive systems and males their lives to the state–but how does that definition change now that women are also on the battlefield?)

The intersection of race and class helps us to understand that women are not one “sisterhood” of victimhood throughout history, that women are actors in the past and today–both the perpetrators and the perpetrated–divided along lines of racial, ethnic, economic, sexual differences. Even at the seemingly strict dichotomous line of “body,” we can overturn a male/female divide by recognizing that women have experienced their bodies differently throughout history: those who have reproduced, those who haven’t, those who have undergone forced sterilization, and so on.

Ok, but enough of Gender Studies 101. What’s the practical application? Well, a little thinking about gender might lead you to question a few things. For instance: Single sex public education, Gender testing at the Olympics, The effect of birth control pills on your love life, and to bring us full circle: Diversity in academia.

But maybe I’m jumping the gun of the whole Gender Studies thing. Is there still a place for “Women’s Studies” (single gender) in today’s colleges?

–Kristen