I’ve had a lot of essays and an exam at the end of the year so it’s been a bit too much to do lots of reading, but I’m going to try to get back into it. I still really want to finish 52 books. I have a few shorter, easier reads lined up so hopefully I’ll catch up.
But I finished the book 23 Things They Don’t Tell You About Capitalism by Ha-Joon Chang, a Korean economist.
Thing 1: There is no such thing as free market.
Thing 4: The washing machine has changed the world more than the Internet.
Thing 5: Assume the worst about people, and you get the worst.
Thing 13: Making rich people richer doesn’t make the rest of us richer.If you’ve wondered how we did not see the economic collapse coming, Ha-Joon Chang knows the answer: We didn’t ask what they didn’t tell us about capitalism. This is a lighthearted book with a serious purpose: to question the assumptions behind the dogma and sheer hype that the dominant school of neoliberal economists-the apostles of the freemarket-have spun since the Age of Reagan.
I didn’t write this. But I read these definitions from RacismSchool’s Tumblr, which posted this excerpt from a DailyKos article about ‘reverse racism’, and I think it’s important to know the definitions of all three and how they interrelate:
Prejudice is an irrational feeling of dislike for a person or group of persons, usually based on stereotype. Virtually everyone feels some sort of prejudice, whether it’s for an ethnic group, or for a religious group, or for a type of person like blondes or fat people or tall people. The important thing is they just don’t like them — in short, prejudice is a feeling, a belief. You can be prejudiced, but still be a fair person if you’re careful not to act on your irrational dislike.
Discrimination takes place the moment a person acts on prejudice. This describes those moments when one individual decides not to give another individual a job because of, say, their race or their religious orientation. Or even because of their looks (there’s a lot of hiring discrimination against “unattractive” women, for example). You can discriminate, individually, against any person or group, if you’re in a position of power over the person you want to discriminate against. White people can discriminate against black people, and black people can discriminate against white people if, for example, one is the interviewer and the other is the person being interviewed.
Racism, however, describes patterns of discrimination that are institutionalized as “normal” throughout an entire culture. It’s based on an ideological belief that one “race” is somehow better than another “race”. It’s not one person discriminating at this point, but a whole population operating in a social structure that actually makes it difficult for a person not to discriminate.
It’s a question I think most young woman-identified feminists now deal with, but I’ve decided to have a serious thought process on it now because of an article I read in the New York Times1 about makeup, motherhood, and feminist guilt. It’s definitely worth a read, though with a critical eye.
Both men and women are participate in constant body work. However, I’d argue that for women, the work required in order to be an accepted member of society is a much more rigid, unyielding version. Michel Foucault once spoke of the process in which individuals become objects, or docile bodies, through processes of self-surveillance based on discourses of what is considered normal and abnormal2. Feminism critiques Foucault’s gender-neutral version of docile bodies, as women’s bodies are expected to be more docile.
Modern femininity is linked with three restrictions of the body which modern masculinity is not. First, femininity is characterised by smallness of body. Women are not meant to take up more space than required, therefore women who do not conform to this are chastised, if not by people around her then by the rest of society. Second, femininity entails a certain reluctance in gesture, movement, and posture. The final way, and the way I’ll actually be discussing, is by the necessity of ornamentation. This includes the pressure to wear makeup, have good skin care, have good hair care, and get rid of body hair3.
Makeup, therefore, is politicised by the feminist movement. The daily process of makeup is expensive, time consuming, and probably unhealthy. It perpetuates the idea that in order to be desired, a woman must be made up. Even now a lot of men say they prefer women without makeup, but I wonder how many of them are tricked into believing ‘no makeup-makeup’ is actually a clean face. Slightly deceitful, and raises the bar too high.
I wear makeup. And I love makeup. And sometimes that comes with a bit of guilt. Mostly it comes with an empty wallet. Yes, I have a problem, and I’m taking steps to fix it. However I don’t honestly think that wearing makeup makes a person any less feminist, even if the makeup process is oppressive. I’m not going to sit here and say I freely choose to wear makeup. I don’t think I do. But when reading on other people’s opinions about feminism and makeup I found this:
You can’t socialize someone into liking something and then ostracize them for liking it. 4
Obviously feminists understand that gender roles and the gender binary are socially constructed (Some people don’t like the idea that gender itself is socially constructed, though I would argue that it is. I think a lot of people who disagree probably haven’t studied too much sociology. Maybe I’ll write about it another time.). It is immensely important to understand the process by which this happens, and I believe many feminists take the work into trying to piece it together. It is also so important to challenge these norms and to create dialogue about why we do and think certain things. It’s SO important, as a feminist, to critically examine your reason for doing certain things. I wear makeup because I was socialised to. I was socialised to enjoy the ritual, and I do enjoy it. I haven’t gotten to the point of self-love where I’ve been able to fully forgo my foundation and mascara.
It is fundamentally and horribly wrong to criticise any woman for wearing makeup or for not wearing makeup. We need to criticise our own choices and be real with ourselves. I could sit here and say I choose makeup freely because I know the negatives and do it anyway, but by saying that I believe we’re trying to differentiate ourselves from non-feminist identifying women who wear makeup. By othering non-feminist women, we’re saying they’re under a false consciousness (which they may well be), when one never knows whether that person does think about the negatives but still chooses it. For all anyone knows, our thought processes are similar.
We need to teach radical self-love, and there is a conflict when the person teaching it has perfectly coifed hair and a beautifully made up face. But we shouldn’t blame women for wanting these things when we’ve been told to want them from the moment the doctor looked between our legs at birth. Feminism should not succumb to self-righteousness, but embrace sympathy and empathy and keep teaching informed analysis.
1 Makeup, and Feminist Guilt, at 13
2 Nash, K. (2010) Contemporary Political Sociology. p22-23.
3 Bartky, S.L. (1988) ‘Foucault, Femininity, and Patriarchal Power’ in Diamond, I. and Quinby, L. (eds) Feminism and Foucault. p.65-71.
4 Warning: Feminist Wearing Makeup Ahead. Look Both Ways Before Crossing.