bodies: cosmetic surgery

In early American history, male circumcision was very uncommon.  In the 1950s, however, about 90% of newborn boys were circumcised in the U.S.  Today, the number is just over 50%.

The International Coalition for Genital Integrity has put together a slideshow that traces developments in research and argumentation about male circumcision alongside rising and falling rates of the practice in the U.S., the U.K., and the world from 1832 till today.  

It’s interesting how rates of circumcision change drastically over time in the U.S., but stay relatively stable (low) in the U.K. 

It is also neat to see some of the arguments about circumcision that were made over time.  For example, the long-standing belief that circumcision cured sexual excess (like wet dreams and masturbation), the explicit support for circumcision on the basis that it reduced sexual sensitivity (and that was good), and the belief that circumcision could cure paralysis, bedwetting, crossed eyes, deafness, tuburculosis, cancer of the tongue, and more.  Dovetailing with American racism, in 1894 an article argued that circumcising the “Negro” would reduce the rape of white women by black men.

Heather O. sent us a link to product sold at a website featuring items for girls’ rooms.  It’s a “piggy” bank for saving money for a boob job.

In case there is any question as to whether the products are aimed at girls, this is from the front page:

Thanks Heather!

Samantha J. brought me two brochures she saw at a doctor’s office the other day, one for Botox Cosmetic and one for Restylane. Here is the front cover of the Botox pamphlet:

I had seen the (ironic) “Freedom of Expression” tagline before (see here and here). But I hadn’t previously seen the “Men and women of all skin colors and ethnicities are enjoying the freedom!” line.

Here are two images found side-by-side inside the brochure:

Notice the text under the question “Who is being treated with BOTOX Cosmetic?”

Men and women of varying ethnicities have been treated with BOTOX Cosmetic. Because it works only on the underlying muscles, it is not expected to affect skin color.

I had no idea there was any concern that Botox might affect skin color. Anyway, apparently Botox is making an active effort to market to “varying ethnicities,” represented in the brochure as White and Black.

Here are three pages from the Restylane pamphlet, all answering the question, “Why do I use Restylane?”

“To look good…even in fluorescent lighting!”

“To lose these wrinkles…and my inhibitions!” (Which apparently means riding a mechanical bull.)

“To hide my real age…because he thinks I’m younger than I am!”

Honestly, those last two sound like parodies of how these procedures would be marketed. I don’t know which one creeps me out more: the connection between getting Restylane and being freed of inhibitions, or the complete normalization of the idea that a woman should lie to a man about how old she is (because what could make for a happier relationship than lying?) and spend money to keep him from finding out the truth, and that if he found out, he presumably wouldn’t love her anymore…not because she lied, but because she’s too old.

Apparently Restylane is not used by people of varying ethnicities, because everyone in the pamphlet is White.

I also think it’s really creepy that these brochures were available at a doctor’s office.

Thanks, Samantha!

Only recently in U.S. culture have rigid and narrow beauty standards for women extended to their vulvas. With the ascendance of cosmetic surgery (and its profits), marketing (and its effectiveness), and the visibility of pornography (and its mainstreaming), there is now cultural pressure on women to have the perfect vulva (see here and here).  This post shows before and after pictures of labiaplasty. 

When teaching about this phenomenon, I find that my students balk at the idea that there isn’t, in fact, a “normal” vulva.  They are incredulous that vulvas would vary.  This incredulity is somewhat understandable.  If the women are heterosexual, they are unlikely to have seen many, or any, other than their own (and likely not even their own).  Gay men are in a similar predicament.   Gay women and straight men, being so young, are also unlikely to have seen many.   In any case, showing them that vulvas do, in fact, vary is helpful. 

The image after the jump is an art project (image found here).  The artist cast women’s vulvas, so what you will see is 28 plaster vulvas made from molds.   The image is after the jump because it is not safe for work… not likely, frankly, safe for home either!  But it surely does make the point.

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In the U.S. today, when infants are born with ambiguous genitalia, surgeons often operate in order to bring the child’s body into accordance with our expectations for “correct” male or female genitalia, even when the actual morphology of their bodies causes no dysfunction or harm.

Some activists, such as those involved with the Intersex Society of North America, are trying to stop these surgeries.  The Phallo-O-Meter (found here) is a satirical ruler designed to draw attention to the way in which the surgeries force bodies existing in nature into social categories of our own invention (it is attributed to Kiira Triea here).  Here it is:

The ruler is satirical (as you can tell by the tongue-in-cheek “just squeeks by” etc.), but the measurements are based on the kind of decisions doctors actually make.  Indeed, if doctors decide that a penis is “too small” or a clitoris is “too big,” an infant is in danger of having corrective cosmetic surgery.  The point here is: When bodies don’t fit into our pre-existing notions of male and female, we will force them to, even if it involves a knife.  Clitorises that are longer than .9 cm and penises that are shorter than 2.5 must be fixed.  As Martha Coventry says in Making the Cut:

The strict division between female and male bodies and behavior is our most cherished and comforting truth.  Mess with that bedrock belief, and the ground beneath our feet starts to tremble.

In Creating Good-Looking Genitals in the Service of Gender, Suzanne Kessler found that clitorises that were seen as “too big” were often described by doctors in moral terms.  They were “defective,” “anatomic derangements,” “obtrusive,” “embarrassing,” “offensive,” and “troublesome.”

Surgery on intersex infants reflects a taboo on gender similarity; a moral objection to gender sameness.  We must be separated… by at least .6 cm.

Click here to watch a 1 1/2 minute segment about Dr. Matlock and vaginoplasty.  It’s TOTALLY SURREAL.  (And not safe for work.)

Also, and this drives me crazy, the proper term is “vulva,” not “vagina.”  To call the whole thing a vagina reduces women’s genitals to where the penis goes in/baby comes out.  There is a lot more going on down there! 

I blame you, Vagina Monologues.

Disclosure: My dissertation, called “Female Genital Mutilation” in the American Imagination, is about how different U.S. constituencies (mainly doctors, activists, journalists, and academics) have framed female genital cutting over the past 30 years.  I offer this context for the images below (submitted by Craig C. and Breck and found via boingboing and adsoftheworld):

There is great conflict among feminist activists over how to go about decreasing the prevalence of “female genital cutting,” better known to most as “female genital mutilation.” One of the reasons for this conflict is the tendency of “Western” feminists to impose their own worldview onto communities where we find cutting (mostly among some ethnic groups in Africa, but also found in the Middle East and Asia). For example, the importance of sexual pleasure derived from the clitoris, and the relationship between orgasm and women’s liberation, is a central tenent of post-second wave feminism in the West. From this perspective, reduction of the external clitoris (clitorectomy) appears particularly horrendous and an obvious sign of women’s oppression. However, many women who are part of communities where cutting occurs find this logic to be irrelevant to their lives. Sexual pleasure takes a backseat to the benefits that come with cutting for the women themselves (group membership, attainment of adult female status, marriageability, becoming fully feminine — it varies tremendously, but be sure that the practices are important and meaningful in their own contexts). In any case, if “Western” feminists are going to try to “help” women in other parts of the world, many women say they’d much rather have clean drinking water and freedom from penalizing economic policies imposed by the U.S., than sexual pleasure. (I should point out, by the way, that whether and which and how much genital cutting practices actually do eliminate sexual pleasure and orgasm is hotly debated.)

These images are part of a campaign to raise awareness about and opposition to female genital cutting in Spain (I editorialize below):

I try not to get too emotional on this blog, but this hits me right where it hurts, and I find these images utterly appalling. The idea, of course, is that when women’s sexual pleasure has been excised (and remember, this is a controversial assumption) they feel nothing, but the implication is that they ARE nothing. These ads suggest that women who have experienced genital cutting are equivalent to fuck toys. Everything else about them disappears in these ads.  They are completely defined by the status of their genitals, and the status of their genitals is the status of their souls.  Even if it is true that these women no longer experience clitoral orgasm, or even experience pain during intercourse, they are still multidimensional human beings who love others and are loved by those around them for their uniqueness and individuality… yes, even the men they sleep with. 

What a horribly offensive ad campaign. The fact that it is likely made for people in Spain and may never be seen by women who are genitally cut makes it no less offensive.  Instead, it is an excellent example of the kind of ethnocentric, arrogant transnational activism that makes people in the West look like total assholes. 

I should clarify: I am making these observations as a sociologist, not as an activist.  I do have opinions about various sorts of male and female genital cuttings, but that’s not my point here.  My point is not whether or not FGCs are oppressive to women or whether individuals in the West should be involved in eradication efforts.  My point is to interrogate how we go about expressing opposition and intervention.  There are many ways in which to go about this.  As you can tell, I do not particularly like this one.

UPDATE: Racialicious made my day when they asked to repost this post on their own blog. It is well worth taking a look at how different the comments are here versus there and thinking about what that means.

This ad reminds women that they need to get their bodies ready before Rehab–and no, not that kind of rehab; it’s a big party being put on here in Vegas. Without new boobs, you simply won’t be “ready”–i.e., attractive enough–for this event. This could be useful as a really extreme case of ads that try to make people feel inadequate and provide a solution in the form of a product or service.

And as far as I can tell, what you’re supposed to be “ready” for is to be sexually available–she’s pulling her bikini bottom down and has a seductive look on her face.

Also, notice the doctor is having a “buy one, get the second 1/2 off” special if you bring in a friend. So women should encourage each other to feel uncomfortable about their bodies.

From Las Vegas Weekly.