Many sociologists argue that gender, as we know it, is not innate, but put on and performed. Certain moments of our lives, like weddings and quinceañeras, are opportunities to really emphasize femininity and masculinity; but gender is also performed in mundane ways every day in the ways that we talk, move, dress, and adorn ourselves.
These photographs of child beauty pageant participants, taken by Susan Anderson and published in her book High Glitz, illustrate how much of feminine sexual allure is put on and performed. These kids are adultified with make-up and they also often wear false teeth and hair extensions. You can browse additional images at Powerhouse Books.
People often object to this sort of adornment on a child being unnatural, but when adult women use these same strategies — fake eyelashes, makeup, veneers, and hair extensions — it is no more natural. Adult women are, no less than those kids, performing femininity.
To take it one step further, as The Spinster Aunt does, if you react to the idea of child beauty pageants with horror, then than horror should be applied to the project of femininity itself, not just the fact that children are participants:
I submit that anyone who is uncomfortable with [the] Little Miss Perfect [pageant] is ethically obliged to be just as uncomfortable with femininity in general. Little Miss Perfect is merely one of a gazillion equally nauseating points on the Porno-Feminine Continuum within which all female citizens of the globe are confined by a culture of oppression.
So, if it’s troubling when girls do it (and, for that matter, also troubling to many when men do it), then why isn’t it troubling when women do it?
Girls do more chores than boys and are less likely to get an allowance in exchange for their work. When they do, they are paid less.
Researchprojects on children’s time use find that boys do 43 to 46 minutes of housework for every hour that girls do. When asked to list the chores they do, girls list 42 percent more chores than boys. Girls are as likely as boys to participate in outside chores and more likely to clean their own rooms, help prepare meals, and care for sibling and pets; the only thing boys report doing more often than girls is basic housecleaning.
Another study by the children’s magazine Highlights confirmed the finding: 73 percent of their girl readers reported being assigned routine chores, compared to 65 percent of their boy readers. Girls spend more time on chores than they do playing; the opposite is true for boys.
Not only are girls more likely to be asked to help out around the house, they are less likely to get paid. The Michigan study found that boys are 15 percent more likely than girls to get an allowance for the chores they do. And when they do get paid, they get a lower wage than their brothers. Male babysitters get paid $0.50 more an hour than females. Girls do 35 percent more work than boys, but bring home only $0.73 cents on boys’ dollar.
From Reddit comes the story of an assignment given to high school students in a sex education unit of health class in Columbus, Ohio (as reported in theDispatch). The introduction reads (typos included):
Appreciating Gender Differences: Often there are many stereotypes attached to being male or female. Yet male and female together keep our species alive! Through knowing and appreciating the many differences in brain development and psychological processes of males vs. female one learn to accept and appreciate the differences.”
Then there’s this graphic: Yes, boys and girls in the class all got the same handout, with the normal human described as “you” and the one in the dress labeled “she.” After the graphic is a list of questions for the students to ponder in an essay, such as, “How might knowing these differences influence and impact an intimate relationship you might currently have or develop in the future?”
In her defense, the teacher naturally told the Dispatch that the point was to just “stimulate conversation.” But nothing in the assignment suggests the stereotypes might not be anything but true. None of the essay questions cast doubt on the facts presented. Consider revising the text like this:
Appreciating Gender Similarities: Often there are many stereotypes attached to being male or female. Yet male and female together keep our species alive! Through knowing and appreciating the many similarities in brain development and psychological processes of males vs. female one learn to accept and appreciate the similarities.”
That could be a useful opening to a unit on gender and development for high school sex education (without the graphic). Where did this come from? The teacher said it came from “an outdated book.”
With the power of Google image search, you can follow this image around the Internet, where it has been used by a lot of people to illustrate supposedly funny-but-oh-so-true stereotypes, like “Hilarious differences between men and women,” and on pages with sexist aphorisms such as, “A woman worries about the future until she gets a husband; a man never worries about the future until he gets a wife,” and on relationship advice pages, with conclusions such as, “If we understand this basic fundamental, there will be better relationships … steadier !!,” and even “Real, Honest Female Advice” for men who want to “start having unbelievable success with women.” It always has the same typo (“Figure Our Her Needs”).
I can’t find an original use, or any serious attempt at educational use, but I’d love to know who came up with it.
In this Farm Bureau Insurance ad, a father and son paint a room pink and commiserate about how their lives will be ruined by the arrival of a baby girl.
1. Essentialize gender. A girl is coming? That means playing with dolls and having tea parties. Girls are girls. Us, we’re boys, so automatically we…
2. …belittle femininity. The stuff girls do is boring and trivial. Only girls would want to do those things. Girls are such a drag!
In short, all girls are girly and girly stuff is dumb.
I didn’t find it, but I’ll give them the benefit of the doubt; maybe they made the opposite commercial, too. One in which a mom and her daughter cringe over the idea of having to put up with booger-flinging and farting at the table.
But that would be equally bad. We don’t know a child’s personality just by anticipating the stuff between their legs. And it’s not true that male and female humans are so different as to enjoy entirely non-overlapping sets of things.
In daily life, we recognize each other for the complex and varied people that we are. Think about it. Practically the only place we see stereotypes this retrograde are on TV and in the movies. We’re not “opposite sexes,” but we’re surrounded by the idea that we are.
Some nice news has come out lately that the occasional toy store is taking the words boy and girl off of their aisle signs — mostly in Sweden, I say half-jokingly — but Google ngrams suggests that we’re nowhere near backing off of separating children’s toys by sex.
Sociologist Philip Cohen graphed the frequency of “toys for boys” and “toys for girls” relative to “toys for children.” This is just language, and it’s just American English, but it’s one indication that the consciousness raising efforts of organizations like Let Toys Be Toys is still on the margins of mainstream society.
As you can see from the graph, the extent to which children are actively talked about as gendered subjects varies over time.
One explanation for why companies resist androgynous toys and clothes for children — an arguably adults, too — has to do with money. If parents with a boy and a girl could get away with one set of toys, they wouldn’t need to buy a second. And if they could hand down clothes from girls to boys and vice versa, they would buy less clothes. The same could be said for borrowing and trading between family members and friends.
It would really cut into the profits of these companies if we believed that all items for children were interchangeable. They work hard to sustain the lie that they are not.
Sally R. sent in a two-page Tropicana ad she found in her morning newspaper. The ad features, as Sally puts it, a “hard (bad) surly girl in pants and [an] easy (nice) girl in a dress with a flowery gift and passive smile…” The first is labeled “hard to handle” and the second “easy to handle.” The new orange juice container is supposed to be more like the “easy” girl.
On the face of it, this ad is about parenting. But there is so much more going on that makes the ad work.
Notice how easyness is communicated with symbols of femininity. The message is that girls are, ideally, accommodating and passive. Girls should be like objects, easy to “handle.” Would the ad work quite the same way if the child was a boy? Do we hope/expect that our boys will be completely passive and convenient to handle?
Sally also notes the “double meaning of easy” which, combined with the girl’s coy pose and smile, sends a sexual message. The sexual promise that the ad makes (it/she is “easy to handle”) works despite (or because of?) her age. Consider how similar the image is to these examples in which women and girls are simultaneously sexualized and infantilized with the use of passiveposes and symbols of youth.
This conflation of object status, femininity, being female, and being well-behaved is obnoxious. It’s insulting to both boys and girls and affirms the false gender binary. It’s dangerous, too. It contributes to the idea that girls are objects to take advantage of who are misbehaving if they assert themselves. It’s disturbing to see it reproduced for something as trivial as an orange juice carton.
Last week we saw a range of responses break out in reaction to this video: “F-Bombs for Feminism: Potty-Mouted Princesses Use Bad Word for Good Cause.”
Some commenters fell immediately into the “cursing = bad” camp and are offended by the language, but for those not turned off, the other initial reaction seems to be glee. There’s an “I can’t believe they’re saying that!” kind of catharsis that accompanies watching little girls drop f-bombs all over the place and show some righteous rage over the injustices they are bound to face due to gender inequity. What seems less present in the general reaction, and concerns me the most, is how these girls — and these causes — are fundamentally being leveraged by a T-shirt company.
For years I’ve written about what I call “fauxpowerment” — the “rah-rah, you go girl,” feel-good phrases and gestures that are meant to pump girls up with confidence or a newly varnished sense of self-esteem (often enough through a makeover) but, in fact, undermine any real confidence building as these messages reinforce that girls’ looks are paramount or that a quick, pink band-aid slapped over a deep wound makes everything better. For those in the Girls’ Studies community or who work at well-developed programs designed just for girls, these attempts are not only insultingly facile, they are understood to be downright harmful and counterproductive. Worst of all is seeing corporations leverage girls for commercial purposes, a tradition, maddeningly, that seems ongoing. That’s the category in which I would put the “Potty-Mouthed Princesses” advertisement — what it fundamentally is.
FCKH8, the company behind the ad, initially responded positively to my queries about their intentions, what charities they are donating proceeds of each sale to, and if the girls in the video were tightly scripted or had any input into the video, but I have not heard back again. I hope to update this post if I do. On their home page they cite their mission as being a “for-profit T-shirt company with an activist heart and a passionate social change mission: arming thousands of people with pro-LGBT equality, anti-racism and anti-sexism T-shirts that act as ‘mini-billboards’ for change.”
Their T-shirt slogans are meant to be provocative, and in some cases, it seems, also plagiarized, as the Feminist Majority Foundation has had an ongoing “This is What A Feminist Looks Like” campaign since 2003, with President Obama in the shirt on their 2009 cover. More recently, FCKH8 came under fire for allegedly exploiting the events in Ferguson to sell their antiracism gear.
A quick look on the FCKH8 website reveals they barely sell T-shirts in children’s sizes. So, why use child-models in what is essentially an ad? The answer seems painfully obvious. Anxiety about girls is pervasive in American society, if manifested through various channels. The value of seeing girls, in princess costumes no less, letting loose about the gendered inequities they face, never mind parade across the screen asking which one of them will inevitably be raped in her lifetime, is designed to shock. FCKH8 is tapping into a cultural zeitgeist by putting girls in princess costumes and then breaking with stereotype by having them swear up a storm and shout out their fury, complete with very adult-like, fed-up gestures and the waved middle finger.
The reaction FCKH8 has carefully cultivated is the drama that results from presenting such high contrasts — furious princesses calling out the system in which they are entrapped, flipping off the patriarchy, and angrily speaking out. The power of seeing this dramatized speaks to how coded and closed these systems are — “little girls” under most circumstances would hardly be allowed to swear with such abandon, if they even wanted to.
Is there something cathartic about hearing these injustices called out and denounced with anger? There is. For those furious about gender inequality it can be gratifying hearing these issues called out — when the adult women in the ad step forward. This isn’t how most girls under 10 would speak and the girls used, albeit likely paid models or actresses taking on a role, are props. While many commenters reported that their (usually teenage) daughters expressed delight at seeing girls let loose with things they cannot say — again a moment that reveals how girls are stifled — there is hardly any empowerment when the girls didn’t write these scripts themselves and are, fundamentally, co-opted into a purportedly radical company’s for-profit campaign through their “walking billboards” which work to questionable effect.
I‘ve always loved Peggy Orenstein’s coined phrase “empowertainment” — a moment when companies use a generic sense of “sisterhood” or a cheery pro-girl message to essentially sell products. The criticism of this practice is (necessarily) ongoing and FCKH8, a company that I’m certain will defend its practices as radical and empowering, is doing exactly this. In Andi Zeisler’s excellent round-up of the history of “femapowerment” or, as she coins it, “empowertising,” she calls out the companies that, beyond girls, are co-opting feminism — or their brand of it — to essentially sell products.
Criticism of the company has been swift, and wide, but the click-bait appeal of this video will probably outnumber its detractors. A few years back the video “Riley on Marketing” went viral as the outraged Riley decried the limitations imposed upon her by gendered marketing. There was nary an f-bomb in the mix. This was a real girl, speaking out unscripted about the injustices she knows. The authenticity in her voice and in her message garnered almost 5 million YouTube views and carries far more power than FCKH8′s gimmicky, egregious act.
In the Yunnan and Sichuan provinces of China lives a small ethnic group called the Mosuo. Among the Mosuo, romantic and family life are separated into different spheres by design. Children are usually raised in the home of their maternal grandmother with the help of their mother. She may maintain a long-term, monogamous romantic relationship with the father but, unlike in the West, this is considered separate from her role as a mother.
The role of the biological father is discretionary. There is no word in their language, in fact, for husband or father. A father is allowed, but not required to provide financial support and he is usually permitted to visit the mother and their child(ren) only at night. They call it “Axia” or “Walking Marriage.” The children’s primary male role models are usually their uncles, who remain under the authority of the children’s grandmother as they live under her roof.
From the Mosuo point of view, separating marriage from the raising of children ensures that the vagaries of romance do not disrupt the happiness and health of the child and its mother. Nor can the father wield power over the mother by threatening to withdraw from the marriage. Meanwhile, because the family of origin is never eclipsed by a procreative family, the Mosuo system reduces the likelihood that elders will be abandoned by their families when they need support in old age.
Divorce is a non-issue…there are no questions over child custody (the child belongs to the mother’s family), splitting of property (property is never shared), etc. If a parent dies, there is still a large extended family to provide care.
This way of organizing families is an excellent refutation of the hegemonic view that children need the biological father to live under their roof (and by implication, to be their patriarch). You can learn more about the Mosuo in the documentaries The Women’s Kingdom and The Mosuo Sisters.
Dr. Jonathan Harrison earned a PhD in Sociology from the University of Leicester, UK. His research interests include the Holocaust, comparative religion, racism, and the history of African Americans in Florida. He teaches at Florida Gulf Coast University and Hodges University.
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