I am no doubt not the only one who writes in order to have no face. Do not ask who I am and do not ask me to remain the same.
Ever since I was assigned to read A Room of One's Own in college eight years ago, I have kept it close for support. Besides the fact that, like Virginia Woolf, I had also read Leo Tolstoy's journals and was similarly enraged by the clarity he exhibited at such a young age, I felt she was on to something. "A room of one's own," however, wasn't quite it.
I grew up in the 1980s inside a charming, if small, Spanish-style California home with a mom, a sister, a piano, many dogs and two brothers who were relentless in their efforts to jimmy my locks with butter knives. Although I liked to think I had my own room, the space's original and (now that I'm an adult I can say it) idiotic plans called for its doubling as a shortcut to one of the house's more popular bathrooms. I went to great and occasionally violent lengths to discourage use of this particular feature. The results? Ha, as DrRogue would say.
Time and time again, my brothers broke triumphantly in, capturing me on my bed writing in my journal. I smile now, but back then, those intrusions enraged me. You see, unlike those jerks I was becoming a woman, and it was making me miserable. I liked being a girl. And it wasn't necessarily that I was surprised to discover that girls became women--in a rational way, I knew it happened all the time. It was just that I found the obvious sexuality of it offensive. It was clear to me that once breasts made their appearance against a shirt, a person could not be taken seriously.
I looked around at school and saw happy, pretty girls who went to the beach. They seemed content being female, and I liked boys too, so I did what they did. Then I went home depressed, slammed my doors, locked them and wrote to my journal about how much I loathed myself, until my brothers broke in after school. Here is a genuine entry from November 4, 1988: "I've gained five lbs. in a week if that's possible. I loathe myself. I'm sick of being regarded as 'muscular'--I want to be petite like Kate. Sports have ruined me."
Yes, you could say I was self-involved, melodramatic, petty. Worse, I was repetitive: November 4, 1988, was no date with an epiphany. Nonetheless, I was in pain. All I knew was that I'd gone from being an outspoken girl interested in everything to someone withdrawn and incapable of participating in class. I was depressed, but more than that I was hating myself for being a woman. I'd slipped onto a path that is as vicious and uncreative as it is a cliché of young womanhood. In a rare moment of teen lightness, I named it the Dark Horrible Sucking Trail of the Lost Voice. The Trail shouldn't be underestimated. Every day, another girl gets stuck in its mud.
Virginia Woolf would have liked DrRogue, a bright, confident writer with a lashing wit. As to whether DrRogue is a genius as defined by Woolf, only time will tell. In the meantime, she manages beyond the confines of a tiny school (there are just five girls in her class), her parents' limited financial means and, oh yes, childhood, to find experience and "a room of her own" for the cultivation of her talents. You see, DrRogue is known to those in her small New England town as 13-year-old Susan.
We met on July 14, 2000. I'm a part-time producer of commercial websites for teen girls and was spending some time perusing the vast number of homepages linked to one another on the Internet. There are thousands out there, colorful and animated, with names like Glitter Girl, Fairy Dawn, Overcooked, Pixie Kitten, Foily Tin, Quasi Grrrl, Peppermint and Intelligent Life. They can be constructed at established homepage-building areas of sites such as gURL, ChickClick, Lycos and Bolt. Or they can be created independently, then hooked into freer-floating webrings like "Shut Up You're Only 16!" and "Music Girl." Some are smart; some are sappy. Most are filled with poetry. If you visit, you may find writings, drawings, photos, interactive games and the creator's deepest, darkest secret. But you won't ever find her. Instead, your experience will be that of discovering an anonymous diary on a crowded city street. You can read it and learn everything about its owner, but look up and she's long gone.
DrRogue, however, is right here. I have no idea who she is.
She flashes onto my screen, an insistent clump of text in a small, square dialog box aboard America Online's ubiquitous Instant Messenger (IM).
DrRogue: Hey, Bronwyn!
Aha, exclamation points. Dead giveaway. DrRogue, I now know, is one of the dozen or so teen girls whom I have e-mailed about their homepages. By now, I've visited enough to identify the prints.
I flip through my list of teen e-mails. DrRogue is Susan, the one with the website called Intelligent Life. Evidently, she has made a note of my AOL e-mail address and posted it to her "buddy list" to see when I'm online. She's flashing again.
DrRogue: Hello, it's Susan.
(Slowness, you see, is terminal here.)
BGAR2: Yes, Susan, of Intelligent Life. Hello.
DrRogue: Yeah, yeah, just thought I'd reiterate.
In my web travels, I've discovered that most Internet-savvy, homepage-creating girls provide only first names on their sites and to people they meet online. Discussing this find via e-mail with many different young women, I learn that the "first name only" policy is pretty strictly followed in these parts. Not every teen, of course, approaches her online development in the same way. Websites like Goosehead, for example, the work of a 15-year-old student, her parents and a growing staff, serves up a huge number of provocative photos of the pretty tenth-grade founder. For self-run sites, however, those who forgo anonymity are just throwing bait to bad people. "Avoid the psychopaths," as DrRogue says.
Anonymity is one of the hallmarks of safety online. And both anonymity and online safety, I learn, are crucial to privacy. If you'd asked me in high school what privacy meant in my life, I might have said, locked physical space that cannot be invaded with a butter knife. I mention this to DrRogue. It becomes clear that things have changed.
DrRogue: Privacy is [about] having your personal space in a more intellectually abstract, metaphysical sense. It is making sure that no one can find out too much about your real life through your online follies, keeping relationships strictly anon and not putting yourself at risk of psychopaths.
Evidently, DrRogue's issues go beyond keeping her brother out of her room (although this is cited as an ancillary goal). No matter the "horror stories blown up by newscasters," Susan asserts that she doesn't "feel threatened that [her] anonymity is slipping away." On the contrary, she blames the media for exacerbating the situation with their stupidity:
DrRogue: Newscasters report the invasion of my privacy very sternly, as though they're the ones decoding the human genome. From the way they speak, as though every technical word is new and unknown, it's clear that they're still asking their kids how to log on to the Internet.
Notwithstanding adult ignorance, DrRogue's understanding of privacy, "metaphysical" as it may be, is still predominantly about hiding the cord that could lead "psychopaths" to the "real" her. But isn't this paranoia for good reason? I ask. Haven't we all heard stories of "psychopaths" locating teenagers from clues carelessly dropped in chatrooms? DrRogue blisters at this one.
DrRogue: And then we have, "Cyber stalkers! Are your kids safe on the net?" If they have an IQ higher than a rock. Never give your full, real name, specific location, or phone number to a stranger. EVERY kid should know that!
"Keeping relationships strictly anon," in fact, is just the beginning of what a user, child or adult, must learn about the web, according to DrRogue. Sensing my ignorance, she outlines society's paranoia, the real issues as she sees them and the solutions--albeit in a somewhat mocking tone:
DrRogue: "Companies are putting something called 'COOKIES' onto your hard drive to TRACK WHAT SITES YOU VISIT!" screams the television. Anyone with a brain and a mouse should know that you can clear all the cookies off your hard drive anytime, or even set your computer to not accept them at all. "CREDIT CARD FRAUD!" is another big one. If you have a grain of sense, you won't give your credit card number to sites with names like Bob's Discount Warehouse. If you're not sure it's credible, DON'T SHOP THERE. "A new virus is spreading like wildfire around the world and through major corporations!" Major corporations where the employees are so out of touch, apparently, that they'll download anything.
Although DrRogue and most of the teens I encounter online are very careful about their privacy, the Annenberg Public Policy Center's The Internet and the Family 2000 reports that 75 percent of teens consider it acceptable to reveal what the study has defined as "private family information" in exchange for gifts, online. These "older kids," aged 13 to 17, are even more likely than younger ones, according to the study, to divulge personal details, including the names of their own and their parents' favorite stores, the type of car their family drives, whether their parents talk about politics and what their parents do on the weekends.
In the adult world, a person's concern for her own physical safety goes without saying, while the current discourse surrounds public image more than it does personal safety. In a New York Times Magazine article on privacy and technology, Jeffrey Rosen states that through the interception of e-mails, the tracking of browsing habits and purchases online and statements made in chatrooms, one's "public identity may be distorted by fragments of information that have little to do with how you define yourself."
Indeed, we've all heard stories about e-mail fragments being taken out of context by employers and others. The Washington Post described the case of James Rutt, the CEO of Network Solutions Inc., who feared his years of candid postings about sex, politics and his weight problem might be taken out of context, thus damaging his reputation and his ability to run his company effectively. Consequently, the new CEO employed a program called Scribble to help erase his online past.
Rutt's story is not unusual. This fear of being taken for a "fragment" of information is enough for most of us to employ private e-mail accounts we switch to at work when we have something personal to communicate. Even though we take these precautions, everyone I know goes to great lengths to erase all of her business e-mails when leaving a company. Why? Because the medium is seductive: Web travel is about exploration, and e-mails begun as impersonal memos often become more intimate exchanges. Intimacy does not translate well to third parties.
Take the 1997 example Rosen cites of Harvard professor Lawrence Lessig's e-mailed comment to a friend that he had "sold [his] soul" in downloading Microsoft Internet Explorer. Lessig, who had downloaded Explorer simply to enter a contest for a PowerBook, was not stating a biased opinion about the company, he was flippantly quoting a song. However, Judge Thomas Penfield Jackson, who had chosen Lessig as an adviser in the Microsoft antitrust suit, was forced to take such a bias seriously, removing Lessig as his adviser.
Rosen makes the point that we all wear different social "masks" in different settings and with different people. This may be true, even as it is socially taboo. From our estimations of Joan of Arc down to President Clinton, we celebrate and trust those with consistent (and consistently good) characters and criticize those who "waffle," or behave as if they are "spineless." Because we do not know how to define someone who changes with each new setting, we call her things like "mercurial," a "chameleon" or "two-faced." Consequently, the web induces fear in an adult not just for the things online crooks might do with Social Security numbers and other personal information but what a user herself may do to complicate her own "character."
However, while the adult world may suffer from a preoccupation with consistency, teens have the peculiar advantage of being dismissed as inconsistent before they begin. Adolescence is the societally condoned window in which we may shuffle through identities with abandon. My older sister, for example, horrified my grade-school self by morphing from punk to hippie to Hare Krishna to surfer girl all in the next room. Yet by the time I graduated from high school, I'd been through a few of those identities myself.
Besides their assumed role as explorers, teens may actually face fewer risks of this kind than their adult counterparts. Statistics relate that around 45 percent of large companies monitor their employees e-mail accounts, while few junior highs and high schools in America offer all their students computers or e-mail accounts. Even if they did, chances are that monitoring kids' private mail in public schools would raise countless legal issues. DrRogue's school is just now hooking up six new computers for the whole school of fifty-six students and has no intention of providing them with e-mail accounts. Ironically, it is this deprivation that has made monitoring less of an issue for students than it is for employees at big companies.
For girls like DrRogue who create and maintain personal homepages and explore the web's massive serving of chatrooms and boards, safety is not the only motivation for anonymity. "Bodilessness," it seems, can be the means to a more intellectual objective: credibility. Says Peppermint, a 17-year-old writer,
I definitely feel "bodiless" when writing for my page. The Internet has provided me with an audience that will forever be my biggest fan and my worst enemy. Just as I can say what I want on my site without fear of rejection, others can e-mail me their honest thoughts without the face-to-face consequences of criticism. My audience, as well as my privacy, is crucial to my development as a writer.
In a world with, as DrRogue sees it, "a seemingly endless supply of people to talk to and sites to visit, from all around the world," immediate, physical privacy gives some young women confidence they don't have when they're attached to developing physiques, school cliques or societal and familial expectations.
Only bodiless, confess some girls, can they relate certain ideas and thoughts at all. Indeed, screen names have become so popular that AOL is currently offering the option of seven aliases to the users of Instant Messenger. DrRogue herself has five that she can remember. In addition, girls can, if only for the experience, switch genders online. (Studies suggest 40 percent have done it.) "The ONLY reason I go into a chatroom is to pretend to be someone else!" insists DrRogue. Other young women are altogether wary of chatrooms. "I don't believe in chatrooms," explains Peppermint. "They've become a forum for online popularity contests and cyber sex." Does the monitoring of chatrooms add to their problems?
DrRogue: I've never felt like I was being monitored, because a monitor would do a better job of kicking out the scum.
Bodiless, many girls use their homepages as a sounding board before taking ideas out into "the real world." Others put the space and the "audience" to work on facets of themselves or ideas they plan to confine permanently there.
Peppermint, whose "real life" friends know her as Caitlin, addresses the consequences that she believes her physicality can have upon the reception of her ideas. "I do not post pictures of myself," she states in an e-mail, "simply because I want to be perceived as 'more than just a pretty face.'" Peppermint is so adamant that her physical self be distinct from her online self that she does not give her website address to "real life" friends.
Peppermint: I don't allow friends that I have known in person to have my Website address. The Web is a sacred place for me to speak to a receptive and critical audience, while at the same time, I do not need to worry about making a first impression, [about] coming off how I'd like to, or [about] what will happen the next time I see them. Because I don't need to make impressions, I am who I am, and I am being honest.
Peppermint believes her femininity and "real life" identity can negatively affect the reception of her ideas. She observes: "As a woman, I think we will always be viewed as sexual objects. [I want a person] to be able to look past the outside and realize that there is an opinionated, intelligent, creative young woman behind the pretty face." DrRogue, who at 13 is really just entering adolescence, simply may not have experienced her femininity as a handicap yet. If all goes well, she never will.
To many, appearance is the essential problem of female development. With the world standing by to notice her changing body, a young woman begins to perceive her somewhat limited access to what psychologist Lyn Mikel Brown (and many others, of course) points to as the patriarchal framework of our culture. From here, a struggle to retain her childhood identity and value system ensues, followed typically by a loss of voice, the narrowing of desires and expectations and the capitulation to conventional notions of womanhood. Yes, the Dark Horrible Sucking Trail of the Lost Voice is so trodden it is cliché. We've all seen countless articles on the phenomenon, but that doesn't make it any less painful for the young women going through it.
Less publicized, though more interesting than the pervasiveness of the Sucking Trail, is what Lyn Brown and Carol Gilligan (author of groundbreaking studies of female adolescence) have identified as a period before adolescence when girls' "voices" are at their most powerful. Young women, most of whom I imagine to be variations on DrRogue, actively resist dominant cultural notions of femininity at the edge of puberty. Finding a means to connect, harness and preserve the loud, defiant voices may empower girls to defy cultural norms and, in the process, eclipse the resentment that Virginia Woolf so protested.
On the one hand, Peppermint's sensitivity to a societal bias we'd like to think has passed is tragic. On the other hand, unlike those of us who were teenagers even ten years ago, Peppermint and DrRogue can literally construct their own worlds, with their own standards, where the only thing that matters is their ideas. They can't live in it forever, but maybe a few hours a day is long enough to change their lives.
BGAR2: how many hours do you spend online each day?
DrRogue: 1, usually.
BGAR2: really? That's nothing.
DrRogue: 2, really.
DrRogue: 3, if I'm bored.
BGAR2: still, I imagined more.
DrRogue: well, I'm prolly scaling down a lot.
BGAR2: why's that?
DrRogue: let's just say I've had to LIMIT my online time in the past.
BGAR2: ahh. los padres?
BGAR2: how much time did you spend yesterday?
DrRogue: lemme check my log.
DrRogue: ok, I lied. I spent 4 hours online.
Intelligent Life, DrRogue's latest homepage, which makes vague note of a Susan somewhere in the meat of its smart, sometimes acerbic, steadfastly spelling-error-free content, is exactly what it sounds like: an SOS for brain activity in a spectrum overwrought with misspelled emotion. Intelligent Life, when just a month old, had already received nearly 400 visitors--and that was during the summer. Whether they're up to DrRogue's standards is another matter.
Intelligent Life: I'm not being snobbish or narrow-minded, the time has simply come to draw the line. I want to meet people (of any age) who are bright and exciting, funny, kind, and intelligent. I want to meet people who are clearly individuals, not stereotypical, bumbling, senseless teenagers with limited vocabularies who take extreme liberties with spelling.
In short, do not visit Intelligent Life if you are, and there's no easy way to say this, a "ditz." Ding.
DrRogue: Have you been to Narly Carly yet?
Narly Carly's Super Awesome Page, to be specific, is DrRogue's spoof site--she recommended I look at it for research. Pulling the purple page with the rotating star up onto the screen, I see another reactionary move by DrRogue: a parody of the many sunny, earnest, "overwrought" teen sites splattered across the web. In the usual autobiographical style of these things, the fictional Narly Carly describes herself and her life, albeit without any of the eloquence DrRogue saves for, well, DrRogue. "I am a junior at Willingford High!" screams Narly at her visitors, "Go Wolfs!!!"
Although to the naked eye Narly Carly's Super Awesome Page looks quite a lot like any other teen site, its status as a farce lies in its suspicious abuse of exclamation points, the word "like" and an overload of personal information, among other things. Narly gives away reels of intimate details--for the visitors who "get it," this is a reproach of lax security. There is, after all, no one currently policing the Internet to keep people from divulging too much about themselves. In this era, something like Narly Carly serves as a gentle warning--as gossip does in a small town--to keep people in line. The irony is, of course, that a real Narly Carly may not understand irony.
Narly Carly bears the treadmarks of an adolescent critical of hypocrisy in older girls, making Susan appear to be someone Gilligan might identify as a "resister." Before they give up any measure of voice and shift into idealized femininity, girls are louder than ever, embodying what Gilligan believes may be political potential of an active adolescent underground. Whatever Susan's reasons for building an older "teenybopper's" site, they are her own. However, the underground political potential, along with Susan's strength and clarity of character, are palpable on Narly Carly. Indeed, a handful of the guestbook's visitors, whether male or female, passed the first test--they "got it." Said one visitor: "This page is so evil! I know whoever made it did this intentionally. No 'real' person acts this pathetic. And 'like' was WAY back in the 1980s. I know this is a joke and the person who made it is laughing their head off reading the guestbook."
When I argue that web diarists like her must be a bit self-conscious, DrRogue seethes: "People really put themselves out on these things!" Unlike my diaries though, they also get visitors who comment and provide discourse and insight, making the creator feel less alienated, making the pages actually useful methods of growth. Not to knock the diary--I certainly got somewhere venting in my own. Anaïs Nin kept a journal to "free" herself of "personae." The web is, in some ways, a more evolved journal, even as it is so many other things. Studies have shown that students write better papers and learn foreign languages more fluently when they actually have something to communicate to another person.
BGAR2: so these sites are like journals.
BGAR2: couldn't you print them out and store them in a closet or something and then delete them?
DrRogue: AH no!
DrRogue: that would defeat the purpose of the web!
BGAR2: what's the purpose?
DrRogue: interactivity, for one.
DrRogue: longevity of information, two. i can visit the Susan of a year ago. she's there in the same place, just as alive.
BGAR2: but how do you know when you're done?
DrRogue: I stop visiting it. I'm sick of it.
D.W. Winnicott defined a process of imaginative "saturation" in children's play in which the child plays with a certain toy or enacts an imaginative experience until all of the emotional ambivalence, fear, anxiety, etc., are diffused from that action or thing. DrRogues may be "playing" out their emotions to make offline "reality" less emotional. Selfishly, while she contributes to the textual wasteland of so many sites created and then abandoned, DrRogue hates to stumble upon such a "haunted" site herself.
DrRogue: It makes me feel really bad, manipulated almost, when I'm browsing a site, and then there's a date, and that date is like, March 13, 1996.
BGAR2: why, because it's old?
DrRogue: "does this person still exist?"
DrRogue: because I spent time getting to know the person
BGAR2: is it a waste if it's old?
DrRogue: it depends.
DrRogue: I like retail sites because they're constantly busy.
BGAR2: yeah, the idea of an updated site is good.
DrRogue: like someone's alive.
A good character's job is to "manipulate" her audience. Perhaps then, a date is some sort of narrative flaw that pulls DrRogue out of the story. What should a date matter to her anyway, I wonder: She'll never meet the site's creators. Why does she care whether she or he is still "alive"? The presence of a date on a site is like an actor's mustache falling off--it brings reality back into focus.
DrRogue's sense that a retail site, for example, might have human qualities, or something resembling a heartbeat, implies her ability to suspend disbelief so that the mechanism--words on the web--dissolves away. Further, it suggests a narrative view of the Internet, a desire to read and live through other people's stories. Susan seeks to learn about the world, about people and about herself, insight she can glean from any good story, regardless of its medium. I express some weariness of the homepages, but DrRogue says reading about their creators' everyday doings is fascinating, "sort of like having someone's life for a minute."
Stories, like "playing," can be powerful agents of personal transformation. "The right stories can open our hearts and change who we are," says Janet Murray, a professor of a digital fiction course at MIT. Indeed, ultimately the best stories render their technologies transparent so that we experience only the power of the characters and the story itself.
DrRogue created Intelligent Life to find other people, to hear their stories, to "have someone's life for a minute." In exchange, she shares her own experiences and, in doing so, develops a bit more as a human being. Logging on has enabled DrRogue to get beyond her small town, her age and her financial situation and has allowed her through narrative to experience the world.
Somehow, maybe because she pummels me with Instant Messages whenever I log on, I have come to associate the web with DrRogue. It is her "room," you might say.
BGAR2: shouldn't you be at camp or something
DrRogue: I said ALL my friends were at camp. I'm not so fortunate.
BGAR2: oh. sucks. well, you have the web.
DrRogue: I have the web.
Writing has always allowed people to step outside their skin, to try on different identities, to see through other perspectives. Lyn Lifshin, who edited a collection of women's journals by professional writers and others, recalled that contributors' friends were often shocked at the people represented in the diaries. For Foucault, writing was about growth and escaping the confines of identity. No one understands this better than the growth-hungry DrRogue, who, thanks to technology, can go even further in her explorations. She can gain experience of the world from a tiny room in Vermont.
The term "cyberspace" was coined by William Gibson, the prolific science fiction novelist, to define the virtual landscape of a human being's consciousness. It is voyeurism, entertainment, education, communication, interaction and self-expression all at once. Above all, it is a human environment, an extension of, rather than an escape from, the "real world." As such, it poses "real world" risks as well as opportunities. For young women like DrRogue and Peppermint, it is the real stories, the sense of community and communication, that keep them coming back.
Peppermint: Receiving responsive email to something I've written is the most rewarding part of the experience. I've received in excess of fifty letters, especially from girls a few years younger than myself, saying that I've taught them that there is nothing wrong with being yourself. This is a lesson that I wish I had learned at their age, and to know that I have taught it to someone younger than me is an incredible feeling.
DrRogue: IGG. [I gotta go.] Time to do something productive today.
BGAR2: Go write your novel.
I forgot to mention that, since she's not going to camp, DrRogue is writing a novel. It's tentatively titled: Teen Girls: Not as Stupid as You Think.
Imagine Madison Square Garden brimming over with 18,000 laughing and ebullient women of every size, shape, age and color, along with their male friends, ditto. Imagine that in that immense space, usually packed with hooting sports fans, these women are watching Oprah, Queen Latifah, Claire Danes, Swoosie Kurtz, Kathleen Chalfant, Julie Kavner (voice of Marge Simpson), Rosie Perez, Donna Hanover (soon-to-be-ex-wife of New York's bigamous mayor) and sixty-odd other A-list divas put on a gala production of The Vagina Monologues, Eve Ensler's theater piece about women and their mimis, totos, split knishes, Gladys Siegelmans, pussycats, poonanis and twats. Imagine that this extravaganza is part of a huge $2 million fundraising effort for V-Day, the antiviolence project that grew out of the show and that gives money to groups fighting violence against women around the world. That was what happened on February 10, with more donations and more performances to come as the play is produced by students at some 250 colleges around the country, from Adelphi on Long Island--where it was completely sold out and where, sources assure me, the v-word retains every bit of its shock value--to Yale.
And they keep saying feminism is dead.
The Vagina Monologues, in fact, was singled out in Time's 1998 cover story "Is Feminism Dead?" as proof that the movement had degenerated into self-indulgent sex chat. (This was a new departure for the press, which usually dismisses the movement as humorless, frumpish and puritanical.) In her Village Voice report on the gala, Sharon Lerner, a terrific feminist journalist, is unhappy that the actresses featured at the Garden event prefer the v-word to the f-word. ("Violence against women is a feminist issue?" participant Isabella Rossellini asks her. "I don't think it is." This from the creator of a new perfume called "Manifesto"!) Women's rights aren't what one associates with postfeminist icons like Glenn Close, whose most indelible screen role was as the bunny-boiling man-stalker in Fatal Attraction, or Calista Flockhart, television's dithery microskirted lawyerette Ally McBeal. Still, aren't we glad that Jane Fonda, who performed the childbirth monologue, has given up exercise mania and husband-worship and is donating $1 million to V-Day? Better late than never, I say.
At the risk of sounding rather giddy myself--I'm writing this on Valentine's Day--I'd argue that the implied contradiction between serious business (daycare, abortion, equal pay) and sex is way overdrawn. Sexual self-expression--that's self-indulgent sex chat to all you old Bolsheviks out there--was a crucial theme of the modern women's movement from the start. Naturally so: How can you see yourself as an active subject, the heroine of your own life, if you think you're an inferior being housed in a shameful, smelly body that might give pleasure to others, but not to you? The personal is political, remember that?
The Vagina Monologues may not be great literature--on the page it's a bit thin, and the different voices tend to run together into EveEnslerspeak about seashells and flowers and other lovely bits of nature. But as a performance piece it's fantastic: a cabaret floor show by turns hilarious, brassy, lyrical, poignant, charming, romantic, tragic, vulgar, sentimental, raunchy and exhilarating. In "The Flood," an old woman says she thinks of her "down there" as a cellar full of dead animals, and tells of the story of her one passionate kiss and her dream of Burt Reynolds swimming in her embarrassing "flood" of sexual wetness. A prim, wryly clever woman in "The Vagina Workshop" learns how to give herself orgasms at one of Betty Dodson's famous masturbation classes. At the Garden, Ensler led the cast in a chorus of orgasmic moans, and Close got the braver members of the audience to chant "Cunt! Cunt! Cunt!" at the climax of a poetic monologue meant to redeem and reclaim the dirtiest of all dirty words.
How anyone could find The Vagina Monologues antimale or pornographic is beyond me--it's a veritable ode to warm, quirky, affectionate, friendly, passionate sex. The only enemies are misogyny, sexual shame and sexual violence, and violence is construed fairly literally: A poor black child is raped by her father's drunken friend; a Bosnian girl is sexually tortured by Serbian paramilitaries. None of your ambiguous was-it-rape? scenarios here. Oprah performed a new monologue, "Under the Burqa," about the horrors of life for Afghan women under Taliban rule, followed by Zoya--a young representative of the Revolutionary Association of the Women of Afghanistan (RAWA)--who gave a heartbreaking, defiant speech. Three African women spoke against female genital mutilation and described ongoing efforts to replace cutting with new coming-of-age rituals, "circumcision by words."
I hadn't particularly wanted to see The Vagina Monologues. I assumed that it would be earnest and didactic--or maybe silly, or exploitative, or crude, a sort of Oh! Calcutta! for women. But I was elated by it. Besides being a wonderful night at the theater, it reminded me that after all the feminist debates (and splits), and all the books and the Theory and the theories, in the real world there are still such people as women, who share a common biology and much else besides. And the power of feminism, whether or not it goes by that name, still resides in its capacity to transform women's consciousness at the deepest possible level: That's why Betty Friedan called her collection of letters from women not It Got Me a Raise (or a daycare center, or an abortion) but It Changed My Life. Sisterhood-is-powerful feminism may feel out of date to the professoriat, but there's a lot of new music still to be played on those old bones.
Besides, if feminists don't talk about sex in a fun, accessible, inspiring, nonpuritanical way, who will?
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Subject to Debate: Sense and Dissents on Women, Politics and Culture, a collection of columns originally published in this space, is just out from Modern Library as a paperback original. It has a very pretty cover and a never-before-published introductory essay, and contains most of the columns I still agree with, and one or two about which I have my doubts.
That 18,000 people--mostly female--filled Madison Square Garden, a basilica of boy-sport theology, on February 10 to watch a celebrity-packed performance of The Vagina Monologues represents a slightly less staggering achievement than a women's takeover of the Vatican or the Chabad Lubavitcher world headquarters. The show was the capper to a daylong international event called V-Day: The Gathering to End Violence Against Women, during which sixty women from six continents presented stop-rape strategies. What was most remarkable about these projects was their insistence not simply on shielding women but on permanently and radically altering how communities talk about rape and deal with rapists. In the evening, the most arresting image was that of an Afghan woman, obliterated by her burqa, moving like a silent, anonymous hill of cloth toward the stage. When the cloth was lifted, a young woman emerged, dressed in the casual jacket-and-pants outfit that would blend in on any university campus in the world, but that her own country's Taliban movement would deem reason enough to beat her to death on the spot.
Those who endeavor to dismiss events like V-Day as pageants of single-issue identity politics are missing the point. The reports of sequestering of Vietnamese women in a Korean-owned sweatshop in American Samoa, where they were fed cabbage water, housed forty to a rat-infested room and kept under the thumb of sexual predators, is a reminder that at the very bottom of the "race to the bottom" economy, there's always a room where women are locked, overseen by a male with the power to starve them and to demand blowjobs in return for allowing them to keep working.
Labor organizations like UNITE and the Hotel and Restaurant Employees now understand that feminist issues like sweatshops, comparable worth for women, sexual harassment and education provide the vital pathway toward the expansion and revitalization of their movement. But events like V-Day make an even broader point: Vigorous global feminism is perhaps the single most effective form of resistance to the systematic degradation of human rights standards worldwide, which makes possible the worst ravages of the transnational economy.
The evidence of these depredations abounds. In London, girls as young as 5, purchased as slaves from Africa, Asia or Eastern Europe, are imprisoned in flats where they are rented to businessmen. Since NAFTA's inception, more than 200 young Mexican women have been raped and murdered on their way home from working in maquiladoras. V-Day's insistence on a worldwide confrontation of the systems that allow such atrocities kicks open a door for all manner of liberation activists. It's harder to imagine a single greater threat to the global sweatshop economy than the systematic pursuit of the rights of women.
I have been waiting for Manifesta to come out. I had certain hopes for this book. In particular, I was looking forward to using it as a corrective addition in a course I'm teaching on "Third Wave Feminism and Girl Culture." When I first taught this class last spring, my students became increasingly frustrated with the overwhelmingly personal tone of the contemporary feminism we were reading. Our central texts, and until now they have been the central texts of the self-proclaimed Third Wave, were three anthologies, all published in the past five years: Barbara Findlen's Listen Up: Voices From the Next Generation; Rebecca Walker's To Be Real: Telling the Truth and Changing the Face of Feminism; and Leslie Heywood and Jennifer Drake's Third Wave Agenda: Being Feminist, Doing Feminism. While each of these collections takes its own approach to the Third Wave, they share an emphasis on the singular experience of young women and the occasional young man as grounds for a new generation of feminist politics ("young" in this context generally designates those born between 1964 and 1980). Specifically, all three anthologies grapple with how to combine some version of feminist politics with what Third Wave Agenda calls the "lived messiness" of real life. After reading assorted articles in which individual Third Wavers describe their intimate struggles with eating disorders, gender dysphoria, racial difference and antifeminist workplaces or, conversely, their sustaining attachments to various punk rockers, my students begin to ask, "Isn't there some Third Wave theory we could read?"
Last spring I suggested to my students that, for the moment, this return to experience in all of its messy multiplicity might be the unifying theory of the Third Wave (we might see it, for instance, as a historically necessary return to the "personal" moment of "the personal is political"), but I share their longing for a militant, argumentative feminism--one that would abandon the personal essay with its fetishization of contradiction and get on with elaborating a political program. Contemporary feminism needs the kind of intervention Manifesta purports to be. Billed as "a powerful indictment from within of the current state of feminism, and a passionate call to arms," Manifesta aims to challenge the experientialism and fragmentation of the emerging Third Wave with history, political argument and activism. These are, to my mind, exactly the grounds on which to confront the Third Wave, but how effectively Manifesta manages this confrontation is another question entirely.
Written by Jennifer Baumgardner and Amy Richards, both journalists, activists and Third Wavers themselves, Manifesta turns out to be a strange book. Some of this strangeness no doubt derives from its collaborative production. The two writers seem to be trying to repress, rather than sharpen, their differences, and this results in a book that is, narratively, both bland and contradictory by turns. This general atmosphere of forced consensus extends to the content as well. As Richards outlines in her introduction (each writer provides an introduction, not to the book but to herself), she and Baumgardner created Manifesta by combining their separate book projects, one on activism and the other a cultural analysis of current feminism, into one text. The end result is a long, wide-ranging and episodic book that touches on everything from Barbie and Riot Grrrls to voter registration and Title IX without ever fully integrating its cultural and activist components. Perhaps the strangest thing about the book is its title, for Manifesta is neither short nor scrappy like the best of its genre (e.g., the SCUM and Communist manifestoes). I was, however, encouraged to find that the book does contain (finally! on page 278) an actual "thirteen point" manifesta that distills its uncontroversial pro-choice, pro-ERA, anti-domestic violence agenda.
Its structural peculiarities aside, Manifesta does supply several potentially powerful correctives to contemporary feminism--the first of which is a historical perspective. One of the striking features of works of Third Wave feminism published so far is their general impatience with, and desire to break from, the feminist past. (Although the editors of both Listen Up and Third Wave Agenda make a point of pledging their allegiance to the Second Wave, their contributors for the most part do not.) Third Wavers frequently accomplish this break by declaring the Second Wave outmoded, unrealistically militant and irrelevant to the lives of young women. Melissa Klein describes this renunciation in her contribution to Third Wave Agenda, "Duality and Redefinition":
Many young women hesitate to take on the mantle of feminism, either because they fear being branded as fanatical "feminazis" or because they see feminism not as a growing and changing movement but as a dialogue of the past that conjures up images of militantly bell-bottomed "women's libbers."
In Third Wave writing, reductive caricature--those "bell-bottomed feminazis"--often displaces and deters real historical knowledge about the politics, accomplishments and legacy of the Second Wave, not to mention earlier feminisms. (For an especially sharp and poignant instance of the Third Wave's failure to recognize the Second, see the foreword and afterword to Rebecca Walker's To Be Real, in which a bewildered Gloria Steinem and Angela Davis wrestle with the treatment that feminism of the sixties and seventies receives in the book.)
Baumgardner and Richards reject this species of feminist ahistoricism. Point 5 of their manifesta aims
To tap into and raise awareness of our revolutionary history.... To have access to our intellectual feminist legacy and women's history; for the classics of radical feminism, womanism, mujeristas, women's liberation, and all our roots to remain in print; and to have women's history taught to men as well as women as a part of all curricula.
Against the Third Wave's rebellious declarations of independence, Baumgardner and Richards insist on a cross-generational, continuous understanding of feminism secured through the study of feminist history. "Having no sense of how we got here," they write, "condemns women to reinvent the wheel and often blocks us from creating a political strategy." Manifesta works throughout to supply some of this prehistory by linking current feminist cultural forms and figures to earlier ones. The Lilith Fair, for instance, is presented in the tradition of the Michigan Womyn's Music Festival, and prosex profemininity Girlie feminists are recognized as descendants of Helen Gurley Brown.
The authors systematize their version of feminist history in a chapter titled "What Is Feminism?" Here they produce a sketchy, breakneck overview of United States feminism from Seneca Falls, through the Nineteenth Amendment, the Second Wave and the ERA, up to the Third Wave. They make some attempt to be multiculturally and politically inclusive by mentioning Native American matriarchies, Sojourner Truth and Emma Goldman, but what they call feminist history here is fundamentally the history of white, middle-class liberal feminism and its record of US governmental reforms. Manifesta's restricted focus on liberal feminism is, unfortunately, systemic. In the rest of the book, where Second Wavers provide most of the historical counterpoint, Baumgardner and Richards repeatedly offer up liberal feminists as representative of all feminism: Gloria Steinem, Betty Friedan, Gloria Steinem, Carol Gilligan, Gloria Steinem... Please note that our authors met while interning at Ms.
Feminists on the left and feminists of color will not find their history represented in Manifesta. The contributions of Audre Lorde, Barbara Smith, Lydia Sargent, bell hooks, Heidi Hartmann, Gloria Anzaldúa and Cherríe Moraga, to name only a few, go pretty much unmentioned. This historical prejudice is especially striking, given that recent anthologies tend to date Third Wave feminism from the critiques that women of color launched against liberal feminism toward the end of the Second Wave. In this context, Manifesta's historical sensibility reads as reaction, as a call for a return to some imagined white, homogeneous Second Wave feminism. On the few occasions that Baumgardner and Richards deign to mention leftish feminisms, they criticize leftists not for their politics but for being unnecessarily divisive, for undermining some presumed feminist consensus. Barbara Ehrenreich and Katha Pollitt, for instance, receive sharp criticism for having the gall to "[point] their fingers" at other feminists.
This anxiety about feminist dissent permeates Manifesta. Like a mantra, Baumgardner and Richards repeat phrases like "everyday feminism," "the same old feminism" and "organic" feminism, as if there were some reassuring common sense that united all feminists. For our authors, this "same old feminism" designates the same old liberal reformism, and while I praise their historical instincts--the Third Wave needs its past more than it knows--I wish Baumgardner and Richards had worked harder to be more fully historical. Not only do they provide the feminist history that is most likely to be familiar to readers without their help (through mainstream institutions like Ms., NOW and the Democratic Party) but their reductive version of the feminist past is unlikely to speak to the interests and experiences of women of color, working-class and radical women, or queers (though of all differences among women, they give the most lip service to sexual difference). Manifesta's history simply isn't adequate for comprehending, much less galvanizing, the actual class, racial, sexual and political heterogeneity of American women.
The second correction that Manifesta brings to the Third Wave is an insistence on political argumentation. If Third Wavers are vulnerable to charges of navel-gazing, of musing endlessly and confessionally over the contradictions between feminism and life, the authors adamantly resist this deferral of political consciousness. Throughout Manifesta they insist on making feminist sense of the world, using anecdotal narratives and statistical data (they admit to being obsessive fact-checkers) to remind us that the pay gap between women and men persists and remains substantial (74 cents to the dollar, by current calculations), that rape and domestic violence still operate to restrict women's independence, that the sexual double standard continues to distort female sexuality and that reproductive rights are only partially and tenuously secure. Although their political consciousness remains disappointingly close to their own experiences and needs as young professional white women (they give an inordinate amount of time to the injustices that face female journalists in New York City, while other feminist issues, like daycare, racism, gay-bashing and collective bargaining in the pink-collar ghetto, receive little to no treatment), at least Baumgardner and Richards model the process of politicizing experience, of seeing the personal as political. "Consciousness-raising," they argue, "must precede action."
At a deeper level, however, Manifesta simply isn't argumentative enough. In fact, the argument we most expect from a work of contemporary feminist theory--a systemic analysis of the causes of women's oppression today--is entirely absent. If the Third Wave intends to remake feminism for this generation, then it needs a comprehensive account of the specific material conditions that currently determine (and determine differentially) the social and economic position of women in the United States and outside the United States as well. Such an account requires thinking through systems (capitalism, patriarchy, racism, homophobia) in the way many Second Wavers did, although it does not require that the Third Wave simply redeploy arguments generated in the seventies. After all, material conditions change. Instead of systemic argumentation, however, Baumgardner and Richards offer up a loose platform of issues: prison reform, pay inequality, military access for women, negative body images, the ERA, egalitarian healthcare, etc. Because Manifesta lacks a coherent structural account that could link these disparate issues (e.g., through the underlying socioeconomic processes that produce them), readers are unlikely to recognize any inner logic in this collection of so-called women's issues. Nor can Manifesta provide an argument for prioritizing one issue over another. In Baumgardner and Richards's account, feminism becomes analytically rootless, seemingly implicated everywhere, but no more effective or necessary in one arena than another.
In the absence of sustained structural analysis, our authors use large quantities of populist boosterism to hold the book together. Their populism underwrites two of Manifesta's larger claims, the first of which is that despite what critics say, feminism is everywhere in contemporary culture, just waiting to be acknowledged. The authors announce the existence of what they call a contemporary "Feminist Diaspora"--a large, dispersed population of "everyday" feminists who embody the Second Wave's success in establishing feminism as part of our cultural common sense. "For anyone born after the early 1960s," they assert, "the presence of feminism in our lives is taken for granted. For our generation, feminism is like fluoride. We scarcely notice that we have it--it's simply in the water." Of course this is a controversial proposition, as it assumes that the feminism of the sixties and seventies was disseminated uniformly to young women throughout the United States, irrespective of class, racial, educational or geographical distinctions. You get a very different picture of feminism's reach if you talk to women who, although "born after the early 1960s," were raised in rural areas, in immigrant families or in working-class neighborhoods. But if it's true, as our authors say, that feminism can now be taken for granted, that it has become part of popular consciousness, this presents Baumgardner and Richards with a unique dilemma. "The only problem," they acknowledge, "is that, while on a personal level feminism is everywhere, like fluoride, on a political level the movement is more like nitrogen: ubiquitous and inert." So even though they see "a generation of [young women] leading revolutionary lives," our authors concede that these same women are "best known for saying, 'I'm not a feminist, but...'"
Point 1 of the manifesta contains their plan for attacking this lack of feminist self-identification: "To out unacknowledged feminists, specifically those who are younger, so that Generation X can become a visible movement and, further, a voting block of eighteen- to forty-year-olds." As far as I can tell, "outing," in this context, consists of making feminism so enticingly broad and nondemanding that young women, realizing they are in no way required to interrogate themselves or their social practices, will claim feminism for themselves. "Maybe you aren't sure you need feminism," Baumgardner and Richards coax,
...or you're not sure it needs you. You're sexy, a wallflower, you shop at Calvin Klein, you are a stay-at-home mom, a big Hollywood producer, a beautiful bride all in white, an ex-wife raising three kids, or you shave, pluck, and wax. In reality, feminism wants you to be whoever you are--but with a political consciousness.
By asserting that young women are already feminists, if unconscious ones, Baumgardner and Richards feel empowered to claim that there is, indeed, a feminist "movement" afoot today. Although they admit that it does not consist of "a huge force of conscious feminists" (i.e., it does not look like anything we'd recognize as collective action), they repeatedly refer to "the movement" as if saying the word could call the social form into being. I share Manifesta's desire for a movement (the fizzled Riot Grrrl was arguably the closest--and it wasn't very close--we've come to collective feminist action in the last decade), but I don't believe that calling whatever women do to survive "a movement" or trying to swell the feminist ranks with prepolitical young women is the most effective way to get us there.
Baumgardner and Richards's populist strategies also emerge in the second of their larger claims, namely that political differences between types of feminism really don't, and ideally shouldn't, matter all that much. Our authors take a staggeringly latitudinarian approach to feminism. They stage extended defenses of Naomi Wolf and Katie Roiphe, both of whom most feminists consider conservative backlashers, in order to assert their rightful membership in the feminist camp. "We have to put down our relentless search for feminist purity," they argue,
...and look at Katie Roiphe, Elizabeth Wurtzel, Naomi Wolf, and the rest of the emerging young women as what they are: feminists, the next generation.... Yes, all feminists deserve critique and debate, but save your political vitriol for the young babes who are right-wing and political.
Baumgardner and Richards also extend feminist inclusion to "Girlie" types, those young women, vaguely associated with Bust's readership, who find personal empowerment in the cultural trappings of traditional adolescent femininity. They even make a case for Monica Lewinsky as a contemporary feminist icon, calling her "a twenty-three-year-old White House intern who owned her own libido and sexual prowess."
What our manifesta writers hope to gain by stretching feminism to its outer limits in order to include Roiphe, Wolf, Girlies and Lewinsky is a kind of "big tent" feminism that could take on "right-wing babes" like Christina Hoff Sommers, Laura Ingraham and Ann Coulter. And they are not the first Third Wavers to promote this kind of feminist populism. Rebecca Walker, in To Be Real, argues that we should "[broaden] our view of who and what constitutes 'the feminist community,'" so as to "stake out an inclusive terrain from which to actively seek the goals of societal equality and individual freedom." What they lose in the stretch, however, is any real content to feminism, other than the crudest and too often imaginary distinction between the right and left wing. Baumgardner and Richards would do for feminism what Clinton did for the Democrats over the past eight years: try to absorb, rhetorically, everyone from left-liberals to centrists in order to build a strategic coalition against the radical right. But why should the broad spectrum of feminists be forced to define themselves negatively and homogeneously against a few shrill right-wingers? While feminists need to be able to come together around issues that concern us, and I think we do, our differences are politically meaningful and, to my mind, ultimately productive. Roiphe, Wolf et al., for instance, raise important questions about the Third Wave revalorization of beauty, sexual power and femininity. What happens to feminism when it reclaims the very sources of power the patriarchy has always been happy to grant us? Why is it difficult to recognize feminist "agency" in the circumstance of a young female intern, smitten with male presidential power, dropping to her knees? Rather than subordinate our differences in the service of the flabby populism Manifesta promotes, I would like to see contemporary feminism embrace contention, sharpen its differences and strengthen its analysis.
There are limits, however, even to Baumgardner and Richards's feminist magnanimity. Their inclusionism breaks down not only around the "divisive" left but in their engagement with psychoanalytic Second Waver Phyllis Chesler. Chesler elicits their ire for, apparently, using the wrong tone of voice. In her 1997 Letters to a Young Feminist, Chesler draws on her longstanding engagement with feminism to delineate what she sees as the Second Wave's "legacy" to the next generation. Specifically, she focuses on the contradictions produced by Second Wave feminisms (e.g., between the ideology of "sisterhood" and the reality of female competition, between movement egalitarianism and the hierarchies "professional" feminism reproduced) and presses younger feminists to learn from and supersede these contradictions. In keeping with her training, Chesler approaches her Letters through the lens of the family drama and uses the persona of a feminist mother to address imagined feminist daughters (and, in the last chapter, her real-life feminist son). The phony intimacy of this address makes for some serious rhetorical melodrama: The reader is regularly addressed as "darling" and "my dear" by an overbearing Ma Chesler. Despite its stylistic goofiness, however, Chesler's book remains one of the few Second Wave feminist "memoirs" (and there are now many) that work to instrumentalize, rather than glorify or recant, the feminist past in order to serve the feminist future.
Baumgardner and Richards are unable to recognize how Chesler's book, like their own, attempts to build a bridge between the Waves. Instead, in an angry "Letter to an Older Feminist," our authors perform their rebellion against Chesler and her cohort, exclaiming "You're not our mothers." "We let you off your mother trip," they announce, "Now you have to stop treating us like daughters. You don't have the authority to treat us like babies or acolytes who need to be molded." As much as our authors say they want to connect with the Second Wave, they clearly want the connection on their own terms. It's OK for Chesler to participate in the Third Wave as an icon, as an inspiring bit of history, but Baumgardner and Richards would rather she quit trying to contribute her own work. "Read our books, buy our records," they command the Older Feminist. Ever vigilant of ageism when it's directed at younger feminists, here Baumgardner and Richards themselves, unnecessarily, reproduce a generation gap.
My favorite part of Manifesta, and the final corrective it offers to the Third Wave's nearly exclusive focus on cultural critique, is its insistence on activism. In the final section of the book, in a chapter titled "What Is Activism?" Baumgardner and Richards push young feminists to take action. "Activism," they write, "starts with the acknowledgment of injustice, but it doesn't stop with the rant...or even with the manifesta." To insure that their readers develop realistic expectations, the two debunk what they say are four myths about activism: that "activism will bring an immediate and decisive victory," that activism "has to be huge," that activism requires "superleaders" and, finally, that contemporary feminism is "politically impotent." Baumgardner and Richards also challenge the common preconception that volunteering is necessarily the highest form of activism. They make a fabulous distinction between "activist" and "charity" types of volunteer work, defining the latter as those positions (like candy stripers and literacy instructors) that have a long tradition of relying on unpaid female labor. Readers are directed away from the feminized sector and are encouraged instead to turn their efforts toward the "activist" groups--those "organizations that are too ahead of their time to be funded by the government"--and to continue to lobby for pay for their work. Central to successful activism, Baumgardner and Richards suggest, is a "clear intention, a realistic plan, and an identifiable constituency," and they provide steps for developing these strategic elements. In addition to an appendix containing contact information for numerous activist organizations (along with record labels, makeup brands and sex-toy shops), Baumgardner and Richards also provide a series of "creative social justice" issues that they think warrant activist involvement, such as political asylum for female refugees who have suffered gendered forms of violence, getting female reproductive care into prisons and pressing the National Honor Society to strike down its exclusion of pregnant women. For each issue they provide concrete avenues for action: Lobby the President, recruit Ob-Gyns to go into prisons, petition the NHS with lists of male members who have impregnated women.
While I love its demystification of activism, I remain unenamored with Manifesta's overall political vision, which never moves much beyond liberal reformism. For all their talk of "revolution," Baumgardner and Richards are primarily interested in, as they call it, putting the "participatory back into participatory democracy." The book, moreover, contains no clear sense of how issue-by-issue reformism of the type they advocate could lead to the "revolutionary movement" and larger social transformation they often invoke as their long-range goal. Despite its political tunnel vision, however, Manifesta works productively, in my view, to reorient the Third Wave toward action, particularly action beyond just the cultural level. Baumgardner and Richards encourage young feminists to engage with politics, the law and (to some extent) the economy, and they supply concrete strategies and realistic expectations for beginning this kind of activist work. Manifesta provides a solid starting place for reformist-style activism, and in the current moment, any activism is better than none. Who knows how young feminists might be revolutionized through the types of activism Baumgardner and Richards advocate; Manifesta could lay the groundwork for more radical forms of political action.
All in all, I think Manifesta suggests a formula, if not the specific content, for a better version of Third Wave feminism. We need to build on the feminisms that have preceded us, but we need the history of all feminisms, not just the least controversial, most mainstream forms. We need to embrace political argument, but we need to root our arguments in a larger understanding of the conditions that oppress us--all of us. We also need to be able to argue among ourselves about what feminism at this historical moment ought to look like, and to do that we have to dispense with the idea--itself an artifact of the backlash--that feminism needs warm bodies more than it needs theory or principles. We need to fight the seemingly widespread preconception that a state of feminist grace is prerequisite to action and that essay writing should be our preferred mode of activism. We need to get busy in the ways Manifesta urges and in many more. Without meaning to, Manifesta also prompts us, through some of its engagement with "older feminists," to think about how the Third Wave may be founding itself on unexamined ageism. In the end, a better version of Third Wave feminism might involve changing the name as a first step toward unloading altogether the dubious politics of generationality.
I keep reading that the election turns on women's votes. Yet apart from the issue of abortion, women seem curiously invisible this election season--except of course for the endlessly focus-grouped, interviewed and psychoanalyzed women of Ohio and other toss-up states, who can't decide whether to vote for Gore because he kissed his wife or for Bush because they like his mother. Are these ninnies really representative, or is their prominence more a symptom of the emptiness of political reporting, which has cast the race as a personality contest between a Fibber and a Dope? What, for example, do women tell pollsters is their most important issue? Hint: It's not whether Al Gore or George W. would be more fun on a date or make a better babysitter. It's pay equity.
Yes, women are apparently unpersuaded that they earn 71 cents on the male dollar because, as the Independent Women's Forum insists, they choose low-paid jobs in order to have lots of time and energy for childcare and housecleaning. Yet when Bernard Shaw asked Dick Cheney and Joe Lieberman about pay equity in their Veep debate, the two men quickly turned to the marvels of their respective tax proposals. Shaw let them--what's pay equity to him? Even issues that are on the table are discussed as if they have no gendered aspects--affirmative action, for instance, or proposals to privatize all or part of Social Security, which will affect women much more than men: Not only do women on average live longer, they make up the large majority of retirees and dependents who survive on Social Security alone. Violence against women has gone unmentioned--as opposed to media violence and smut, a major theme and supposed woman-pleaser--ditto insurance coverage for contraception (Viagra's already covered, but you knew that), high-quality daycare, the near-impossibility of collecting court-ordered child support from an ex-husband who doesn't want to pay it (there's a middle-class issue for you) and dozens of other problems facing real-life women. There are a number of women running for national office, but you don't hear much about them. From the media point of view, the continuing scandal of women's underrepresentation in government is as musty as the ERA. Women had their year back in 1992.
There's only one woman on the political scene who seems to evoke any kind of passion--and that's Hillary Clinton, or "Hillary." But most of the passion is negative: She's like a Rorschach test of feminine evil. Through direct mail aimed at Hillary-haters across the land, the Conservative Leadership Political Action Committee has raised almost $2 million for her Republican opponent, Rick Lazio, a hyperaggressive nobody whose wife boasts that she cleans her own house--I suppose that's the contemporary equivalent of Pat Nixon's good Republican cloth coat. The First Lady, a supporter of the death penalty, welfare reform and interventionist foreign policy, is depicted as an "angry woman who is abusive to White House staff and obsessed with imposing her radical left vision on the rest of America." How hated is Hillary? Eighteen percent of Democratic primary voters pulled the lever for her totally obscure challenger, a doctor who subsequently revealed himself to be a Lazio supporter. Maureen Dowd has completely lost herself in an ecstasy of psychological projection--her Hillary is like Joan Crawford in an old weepie: While the Gores and Liebermans bill and coo, she rattles around in her empty new house, loveless and lonely, and excluded from society as "Manhattan's dread extra woman." On the Drudge Report, Juanita Broaddrick accused Hillary of threatening her at a political function two weeks after her alleged rape: The threat was conveyed by thanking Broaddrick effusively--too effusively--for her support.
Disapproval of Hillary for sticking with her marriage cuts across party lines--Jimmy Breslin and George Will together at last with all those suburban harpies happy to knife a woman who steps out of the box. But her devotion to Bill has brought her an odd defender, Linda Waite, author with right-wing columnist Maggie Gallagher of a book-length soundbite called The Case for Marriage. In a New York Times Op-Ed, Waite castigates conservatives like Will for taking opportunistic potshots at Hillary's decision to stay married: After all, Hillary is honoring the institution of marriage and making the choice conservatives--although presumably not Will, who is divorced--think people should make when faced with marital trouble. "Staying in an imperfect marriage is a perfectly reasonable choice for many women," writes Waite, not to mention good for society. Interestingly, Waite seems to have forgotten her own potshot at Hillary: In their book, Waite and Gallagher torment a remark of Mrs. Clinton's that seems clearly aimed at gossips and Nosy Parkers ("I learned a long time ago that the only two people who count in any marriage are the two that are in it") to portray her as a standard-bearer for the idea that marriage is a private contract with no social significance. In fact, as they should know, Mrs. Clinton is quite a conservative on marital matters; she supported the Republican-authored Personal Responsibility Act, which begins by stating that "marriage is the foundation of a successful society"; in It Takes a Village, she wrote favorably of making divorce harder to get.
If you want to see a woman politician boldly standing up for the right to privacy--or anything else--you have to go to the movies. In The Contender, a swell political thriller, Joan Allen plays Laine Hanson, a Republican-turned-Democrat senator who is nominated to fill out a dead Vice President's term and finds herself under withering attack for supposedly participating in a fraternity sexfest as a college freshman. The movie, which is dedicated to "our daughters," is one long prayer for the abolition of the double standard--which it then, in typical Hollywood fashion, endorses. Laine is so pure and idealistic that she survives only because Jeff Bridges, as the wily Clintonesque President, stoops to tactics that would never even occur to her. In other words, in order to be in politics, a woman has to be too good for politics.
Why are white men so screwed up? If you can believe the polls, they
identify by a huge margin with George W. Bush as one of them. What gives
with these delusions of grandeur in which Joe Six-Pack puts himself in
the same boat with a pampered son of the super-rich? Did average white
males grow up in the lap of luxury and get to squander funds invested by
family friends in failing oil ventures? Can they fashion a well-greased
political career based solely on their fathers' names?
Obviously not, but what has traditionally bound white males to men
like Bush is that they, too, like to think of themselves as being
winners simply as a perk of birth. That way, if they also got poor
grades in college, they could still think of themselves as smart enough
to be president, when even the brightest women couldn't. Not that all
white males are actually winners, but they don't have to feel like
losers, since they can still feel superior to women and minorities.
But now, with equality growing between the sexes and even the
races, white males feel their privilege threatened by the prospect of an
even playing field. They blame this on the Democrats for pushing
affirmative action, which started to break up the old-boy network. So
they tend to vote for Republicans in large numbers, thinking that
progress can be held back and traditional values restored, meaning that
women will be put back in their place.
Such a reversal of white female fortunes would be a disaster for
white males, if they would only stop to think about it, but being white
males, they don't. The brute truth of the statistics on the boom in
American family prosperity is that it is based on females entering the
work force and obtaining better pay. Particularly white females, who
have been the main beneficiaries of efforts to make the job market a bit
White men are inclined to think that a rise in women's pay means a
decline in males' standard of living. That's because white males have
not grasped the fact that women tend to intermarry--with men--meaning
that their incomes are shared with husbands and male offspring and even
fathers, whom they occasionally help support.
But beyond the economics of equal pay for equal work, there are
those other "women's issues," which the Democrats support and to which
men are indifferent, most significantly the issue of "choice." If males
would just ponder for a second how women get pregnant, they might not be
so quick to define abortion as a "women's issue."
Let's say that George W. gets to make good on his expressed desire
to pick U.S. Supreme Court justices in the mold of Anthony Scalia and
Clarence Thomas, who then overturn Roe vs. Wade. Where does that leave
men who have gotten women pregnant and decide they are not ready for
fatherhood? Well, in the bad old days, it left them accompanying fearful
women on a trip to Tijuana or some back-alley abortion mill in this
country, in the process not only betraying the health needs of a woman
they claimed to love but incurring legal risks as well.
It's perplexing how a host of other issues that would seem to
affect men equally with women got to be gender-defined in polls. Why are
women more pro-environment, pro-children and pro-health care, or more
concerned about saving Social Security? Is it that Darwinian nesting
thing? Women want the civilizing effect of government to protect the
vulnerable. Men see themselves as cowboys at war on the frontier in need
of personal arms and a strong cavalry at the fort to back them up.
Do men not know that if Social Security gets wrecked with this
privatization gamble Bush is hustling, they will be hurt? Even younger
men who might have to cut into their discretionary income to take care
of their aging parents. As for the environment, one has to assume men's
lungs are not gender-protected from the poisonous fumes that now make
Houston the pollution capital of the nation. Surely males can appreciate
the wonders of hunting and fishing in the pristine environment of Alaska
that is threatened by the Bush-Cheney team's promise to rape its energy
resources and turn it into another Texas.
If being pro-choice, pro-environment and in favor of the security
of older people makes Al Gore a wimp, shouldn't we men reexamine our
macho standards? Remember that limp cigarette in the mouth of the cowboy
in those anti-tobacco ads that link smoking with impotency? Macho men
are a dying breed.
Christina Hoff Summers is hot with righteous indignation on boys' behalf.
I still think third-party politics is mostly a crock, but then, so is two-party politics.
Since 1988, when it became available in France, American women have been waiting for mifepristone.
The women's liberation movement, as it was called in the sixties and seventies, was the largest social movement in the history of the United States--and probably in the world.