Leah Chole2/11/2014WMST 310

Assignment 2

Sarah D. Bunting’s article, “Yes, You Are” conveys an alternative definitive perspective on feminism similar to that of the alternative definition bestowed upon “art” in a postmodern society. Much like the destabilization of what art could be during the postmodern movement, Bunting redefines the perception of what feminism is and expands it outside of the traditional view of who lies within the “demographic” of who can be a feminist. Many view feminism as something reserved for privileged women, or even women who fit a certain stereotype. Society already places women inside of a sociological box that is impossible to conform to, so why would feminism try to place women into an entirely different box when one of the main goals of feminism is to shatter the limits of gender roles?

Johnson’s “Patriarchy, the System” also destabilizes a perception of a commonly used word. When people use the word “patriarchy,” it often rouses feelings of defensiveness as many people feel that it is used to attacked men in particular. Patriarchy cannot just refer to individual men who are deemed sexist in order for its existence to continue to thrive. Patriarchy is institutionalized within business, politics, and educational institutions as well. Patriarchy heavily relies on psychological oppression as well as blatant acts of dominance for it would not exist if women chose to not participate. There is a reason that women experience so much backlash when they refuse to participate, and that is because society truly fears large numbers of women who avoid participation in the system as it could disrupt the power structure as it currently exists. Patriarchy controls the canon of what is profitable and valuable, and when women and minorities redefine this, a great deal of fear is instilled.

The introduction to The Power of Feminist Art and the preface to Art and Feminism both articulate the struggle that comes with destabilization of the traditional canon. The Power of Feminist Art also highlights some of the problems with essentialist criticism of the feminist art movement. Essentialism does raise the question of whether or not all art done by women is feminist and whether or not all feminist art is cohesive to all women’s experience. Women are so vastly different and to create an essential expression of women’s experience is problematic considering feminist art should reflect a variety of experience. Art and Feminism also discusses the phallocentric bias toward male representation as well as the predominantly male gaze projected onto images of an ideal woman. These images continue especially today through photography featured in magazines. This ideal has even transcended into common male discourse as when women talk about body image, men will often chime in a say something along the lines of “as a guy I actually prefer curvy bodies…” This is incredibly problematic as it implies that women are merely objects to exist strictly for what a male prefers rather than, I don’t know, an actual human being who has needs beyond projections of patriarchal preference.

The word “woman” should incite several types of imagery of what a woman is or could be. Unfortunately, most images of women that are seen in mass are digitally altered

in order to portray an “ideal woman.” Every year, Fashion Squad (a club formerly affiliated with Chapman University) hosts a “Love Your Body” photo shoot. The goal is to have women and men take pictures in their underwear and showing images of people having good self-esteem and embracing the shape that they have. Unfortunately there is difficultly in getting people with body types that stray too far from the stick thin body type as well as POC (considering Chapman’s demographic), so the shoot often lacks diversity. This is my favorite shot from the most recent shoot because it was taken before we were ready and captures us joking, making silly faces, and not focused on the gaze of the camera. This is organic rather than forced, and to me expresses that women are not merely people who smile to look pretty, but human beings with real emotions and who have needs to express them accordingly.

The second image is from Dove’s “Campaign For Real Beauty,” which I personally find irritating for a number of reasons. I once read a casting listing for this campaign and it looked for a very particular type of “real woman.” Even though these women might lie outside of the extremely thin standard of beauty that is projected and this image even represents a wider range of skin colors than those that are typically featured in magazines. However, Dove is owned by the same company that makes the skin-lightening brand Fair and Lovely. For a company who is/was pushing for greater and more accurate representation of “real women” certainly doesn’t seem to have a problem also pushing a product that condones the harmful standard that lighter skin is more beautiful.

The first historical image I pulled was of Joan of Arc. I was raised Catholic, and while many Catholic churches are named after male saints, I was always really happy with the fact that the church that I went to was named after a powerful woman saint. I always joke that if I were alive during the times that they would burn women at the stake, I would certainly be a viable candidate. I also love that she negates the idea that women cannot lead revolutions and inspire change.

The second historical image I pulled is of Virginia Woolf. She is a woman who preferred isolation or the company of other women. She is an inspiration to me personally considering the powerful writing she was able to accomplish in her lifetime as while as influence in adding complexity to female characters. The phrase “I’m/you’re not like other girls” is irritating and problematic, because all women are equally complex and embody differences which are reflective of their personal experience. I have yet to see what is actually wrong with “other girls” because much like Woolf’s characters, even the ones who actively participate in the system of patriarchy have complex fears, desires, and feelings about their place in society, but offer strength in either solidarity or isolation.