WE EXIST follows the life of Lauren, a person who identifies as “gender neutral,*” as well as the life of others who exist outside the binary gender structure of female and male. Take an intimate journey through the physical, emotional, and spiritual changes Lauren and others undergoes just to be themselves.
See how simple things like choosing which public restroom (or changing room) to use is a challenge and part of every day life.
This positive and empowering film will highlight what individuals must go through to fulfill their ultimate life-long dream: to feel comfortable and natural in their own skin, and as well as in society. Intimately travel with Lauren and others through their extraordinary journeys and witness the beautiful lives of gender diverse individuals.
After hearing “our truth”, you will never look at gender the same way.
VOM FOREVER. NO SERIOUSLY.
And when Brooke Shields turned 17 she sued the photographer(Garry Gross) to prevent him from circulating the pics again and FUCKING LOST. If you feel like burning shit down you are not alone.
Don’t you EVER come near me with your shit about how Hugh Hefner is a feminist or believes in gay rights. The next person who drags that bullshit post across my dash is getting screamed at until their ears bleed.
Hugh Hefner encourages and profits from pedophilia and rape culture (evidence at the link) and anyone who claims anything otherwise is just as bad as he is.
what. the. fuck.
As unbelievable as [White Dude Super Detective (WDSD)] characters are, they would become infinitely more so if their race or gender were changed. In The Mentalist, WDSD Patrick Jane once grifted clients as a fake psychic, but now works as a hard-to-control resource for the California Bureau of Investigations. What if the Jane character were a Latino ex-grifter? Would his arrogance and propensity for sneaking into suspect’s homes and accusing wealthy businessmen of impropriety read as quirky and charming? Would anyone believe that a police force would allow such behavior? Could the Scotland Yard of fantasy be down with a coke-addicted black Sherlock—no matter how clever?
The San Francisco police department abides Adrian Monk’s obsessive-compulsive disorder, as the FBI allows Perception’s Dr. Daniel Pierce to assist on cases, despite his unmedicated schizophrenia and paranoia, which results in hallucinations. Could a black woman be cast in those roles to the same effect? I submit, that even in the fictional worlds of literature and television, race and gender matter. Belief can only be suspended so far. And this archetype is reliant on power that comes with white maleness in [Western] society.
#i still remember bossymarmalade and glockgal’s deconstruction of white privilege in supernatural #and how dean and sam worked so well #because no one ever questioned white dudes #even when they were sketchy as fuck #and then glockgal drew racebent spn comics #where sam and dean really had to work to be able to be hunters #because they couldn’t just get away with fake IDs now that they weren’t white anymore #it was so amazing #i would’ve watched THAT show forever
This. This. And This.
THIS SO MUCH!
The Almighty Whitey trope has been done out too much.
Let’s see some variance with POC.
omg SERIOUSLY. y’all ever think one of the reasons Sally Donovan so hates Sherlock Holmes is ‘cause he waltzes onto crime scenes, insults everyone, breaks half a dozen laws a minute, and still gets listened to? While she, a woman of color, has had to struggle against institutionalized racism and sexism in an incredibly white and male field (police) - and then when Holmes is there, her boss turns her into the errand girl??? (see The Great Game) Sherlock Holmes’s entire bit rides on his white, male, straight, cis, rich privilege.
All of this is THE TRUTH! Now I have an even stronger (yes, it’s possible) need to see a POC or woman in this kind of role.
like not even in a witty way
if you actually feel guilty for eating reasonable amounts of food and even unreasonable amounts of food at times (heaven knows i sometimes do haha) you don’t need feminism you need to seek help
Feminism isn’t going to cure your eating disorder.
and eating disorders aren’t linked to your gender! yeah, women are more likely to have them because of chemicals and hormones and other sciencey things i don’t understand, but men can have them to and personally i don’t care what chromosomes you have, if you have a serious mental illness, for the love of God, SEEK HELP
psych grad currently working in mental health here, i just want to say that you’re all wrong and express my disappointment in your ignorance
first off, the person in the picture is not saying ‘i need feminism because i have an eating disorder’, she’s saying she associates eating with feelings of guilt and god knows many women, including myself, can relate. this feeling of guilt ALONE is in no way indicative of a mental disorder so you should feel silly for making that assumption in the first place. such guilt, however, IS for the most part the result of living in a society that values and forces on women an unattainable standard of thinness, and shames women for displaying pretty much any kind of appetite whether it’s for food or sex or money or power
second, many psychological disorders are ABSOLUTELY influenced by society, culture and environment. genetics and biological factors do play a vital part in causing EDs, yes, but it is a VERY WIDELY ACCEPTED FACT in both the academic and professional community that sociocultural and environmental factors also play a significant role in causing EDs.
don’t believe me? maybe you’ll believe the American Psychological Association, the world’s largest and most esteem association of psychologists. (x)
or maybe you’ll believe this study that found that 38 months after their first exposure to western media (the same media that currently overexposes us to portrayals of idealized thinness) in the late 90’s, Fijian women (whose culture originally appreciated larger bodies) experienced a sharp rise in disordered eating (x)(x).
now, no one is saying that feminism can cure eating disorders, that’s a ridiculous notion, but it certainly attempts to dismantle the systems that contribute to high rates of EDs in women
and finally, let’s be real here, the person who made that edit and most of the people who are reblogging this and agreeing absolutely don’t give a damn about this girl’s wellbeing and mental health, they’re just looking for any excuse to shit on feminism. so fuck all you assholes and your faux caring bullshit :)
|—||Vito Russo, The Celluloid Closet: Homosexuality in the Movies (Chapter 4)|
I interviewed a young anthropologist working with women in Mali, a country in Africa where women go around with bare breasts. They’re always feeding their babies. And when she told them that in our culture men are fascinated with breasts there was an instant of shock. The women burst out laughing. They laughed so hard, they fell on the floor.
They said, “You mean, men act like babies?”
|—||Carolyn Latteier, Breasts, the women’s perspective on an American obsession (via lemonstand)|
because, holy shit, that was a lot of recs! thank you so much, guys.
all links lead to a wikipedia or amazon page.
basics:In 1957, Friedan was asked to conduct a survey of her former Smith College classmates for their 15th anniversary reunion; the results, in which she found that many of them were unhappy with their lives as housewives, prompted her to begin research for The Feminine Mystique, conducting interviews with other suburban housewives, as well as researching psychology, media, and advertising. She originally intended to publish an article on the topic, not a book, but no magazine would publish her article.
Historian Daniel Horowitz points out that although Friedan presented herself as a typical suburban housewife, she was involved with radical politics and labor journalism in her youth, and during the time she wrote The Feminine Mystique she worked as a freelance journalist for women’s magazines and as a community organizer.
Historian Joanne Meyerowitz argues (in “Beyond the Feminine Mystique: A Reassessment of Postwar Mass Culture, 1946-1958,” Journal of American History 79, March 1993) that many of the contemporary magazines and articles of the period did not place women solely in the home, as Friedan stated, but in fact supported the notions of full- or part-time jobs for women seeking to follow a career path rather than being a housewife. After interviewing 188 women who read the book when it was first published, historian Stephanie Coontz concludes that the mixed messages of the era were “especially paralyzing” for many women.
In addition, Friedan has been criticized for focusing solely on the plight of middle-class white women, and not giving enough attention to the differing situations encountered by women in less stable economic situations, or women of other races. She has also been criticized for prejudice against homosexuality, although such prejudice was extremely common when The Feminine Mystique was written.
The basic premise of The Beauty Myth is that as women have gained increased social power and prominence, expected adherence to standards of physical beauty has grown stronger for women.
Christina Hoff Sommers criticized Wolf for publishing the claim that 150,000 women were dying every year from anorexia. Sommers claimed that the actual number is closer to 100, a figure which others, such as Jennifer Baumgardner and Amy Richards, claimed to be much too low. In the same interview, Sommers stated that Wolf had retracted the figure. Jeanine Cogan, PhD, claims that the death totals may be underreported because death certificates don’t cite eating disorders per se as a cause of death.
Humanities scholar Camille Paglia also criticized the book, arguing that Wolf’s historical research and analysis was deeply flawed.
Within every woman there lives a powerful force, filled with good instincts, passionate creativity, and ageless knowing. She is the Wild Woman, who represents the instinctual nature of women. But she is an endangered species. In WOMEN WHO RUN WITH THE WOLVES, Dr. Estés unfolds rich intercultural myths, fairy tales, and stories, many from her own family, in order to help women reconnect with the fierce, healthy, visionary attributes of this instinctual nature. Through the stories and commentaries in this remarkable book, we retrieve, examine, love, and understand the Wild Woman and hold her against our deep psyches as one who is both magic and medicine. Dr. Estés has created a new lexicon for describing the female psyche. Fertile and life-giving, it is a psychology of women in the truest sense, a knowing of the soul.
In Bodies That Matter, renowned theorist and philosopher Judith Butler argues that theories of gender need to return to the most material dimension of sex and sexuality: the body. Butler offers a brilliant reworking of the body, examining how the power of heterosexual hegemony forms the “matter” of bodies, sex, and gender. Butler argues that power operates to constrain sex from the start, delimiting what counts as a viable sex. She clarifies the notion of “performativity” introduced in Gender Trouble and via bold readings of Plato, Irigaray, Lacan, and Freud explores the meaning of a citational politics. She also draws on documentary and literature with compelling interpretations of the film Paris is Burning, Nella Larsen’s Passing, and short stories by Willa Cather.
One of her best-known books, it deals with the treatment of women throughout history and is often regarded as a major work of feminist philosophy and the starting point of second-wave feminism. Beauvoir researched and wrote the book in about 14 months. She published it in two volumes and some chapters first appeared in Les Temps modernes. The Vatican placed it on its List of Prohibited Books.
Deirdre Bair describes criticism of The Second Sex in her “Introduction to the Vintage Edition” in 1989. She says that “one of the most sustained criticisms” has been that the author is “guilty of unconscious misogyny”: that Beauvoir separated herself from women while writing about them. Bair says the French writer Francis Jeanson and the British poet Stevie Smith had similar critiques: in Smith’s words, “She has written an enormous book about women and it is soon clear that she does not like them, nor does she like being a woman.” Bair also quotes (as “oft-repeated criticism”) British scholar C. B. Radford who thought Beauvoir was “guilty of painting women in her own colors” because The Second Sex is:
primarily a middle-class document, so distorted by autobiographical influences that the individual problems of the writer herself may assume an exaggerated importance in her discussion of feminity.
This is a historical account of feminism that looks at the roots of feminism, voting rights, and the liberation of the sixties, and analyzes the current situation of women across Europe, in the United States, and elsewhere in the world, particularly the Third World countries. Walters examines the difficulties and inequities that women still face, more than forty years after the “new wave” of 1960s feminism—difficulties, particularly, in combining domesticity, motherhood and work outside the home. How much have women’s lives really changed? In the West, women still come up against the “glass ceiling” at work, with most earning considerably less than their male counterparts. What are we to make of the now commonplace insistence that feminism deprives men of their rights and dignities? And how does one tackle the issue of female emancipation in different cultural and economic environments—in, for example, Islam, Hinduism, the Middle East, Africa, and the Indian sub-continent?
Ain’t I a Woman?: Black women and feminism is a 1981 book by bell hooks titled after Sojourner Truth’s “Ain’t I a Woman?” speech. hooks examines the effect of racism and sexism on black women, the civil rights movement, and feminist movements from suffrage to the 1970s. She argues that the convergence of sexism and racism during slavery contributed to black women having the lowest status and worst conditions of any group in American society. White female abolitionists and suffragists were often more comfortable with black male abolitionists such as Frederick Douglass, while southern segregationalists and stereotypes of black female promiscuity and immorality caused protests whenever black women spoke. hooks points out that these white female reformers were more concerned with white morality than the conditions these morals caused black Americans.
Influential in academic feminism and queer theory, it is credited with creating the seminal notion of gender performativity. It is considered to be one of the canonical texts of queer theory and postmodern/poststructural feminism.
Muscular, fearless, youthful, athletic—the World War II soldier embodied masculine ideals and represented the manhood of the United States. In The Male Body at War, Christina Jarvis examines the creation of this national symbol, from military recruitment posters to Hollywood war films to the iconic flag-raisers at Iwo Jima. A poignant selection of illustrations brings together comics, advertisements, media images, and government propaganda intended to impress U.S. citizens and foreign nations with America’s strength.
In the first comprehensive history of American manhood, E. Anthony Rotundo sweeps away the groundless assumptions and myths that inform the current fascination with men’s lives. Opposing the views of men’s movement leaders and best-selling authors who maintain that manliness is eternal and unchanging, Rotundo stresses that our concept of manhood is man-made and that, like any human invention, it has a history. American Manhood is a fascinating account of how our understanding of what it means to be a man has changed over time.
..a 2011 American documentary film written, directed, and produced by Jennifer Siebel Newsom. It explores how mainstream media contribute to the under-representation of women in influential positions by circulating limited and often disparaging portrayals of women. The film premiered in the documentary competition at the 2011 Sundance Film Festival.
The film interweaves stories from teenage girls with provocative interviews from the likes of Condoleezza Rice, Lisa Ling, Nancy Pelosi, Katie Couric, Rachel Maddow, Rosario Dawson, Dr. Jackson Katz, Dr. Jean Kilbourne, and Gloria Steinem to give an inside look at the media and its message. The film’s motto, “You can’t be what you can’t see,” underscores an implicit message that young women need and want positive role models, and that the media has thus far neglected its unique opportunity to provide them. The film includes a social action campaign to address change in policy, education and call for socially responsible business.
criticisms:miss rep. is great except for the fact that it really doesn’t address anyone other than white women. =/
and tvtropes’ useful notes: feminism
(again, i haven’t read any of these except the tvtropes page. if there are issues here or you feel like i’m missing something, please do let me know! thanks so much!)
This video from 2012 features Janet Mock and Isis King having a great conversation about their lives, perspectives, careers, and experiences as Black trans women. Something Isis said that stood out to me, in reference to Janet Mock asking about the depictions of trans women that she sees in the media:
There’s me, there’s Laverne. I can’t really think of anybody else. And when I do think about it, I still once again go back to Jerry Springer and Maury.
I truly believe with all of my heart that the DAMAGE that those two shows have done to Black trans women and transgender people in general is incalculable. Pure propaganda to justify hatred. Remove transmisogyny, transphobia and misogynoir from those shows and little is left.
The conversation got incredibly intersectional when Isis discussed how for her the t-word impacts her like n-word. She said as a Black trans woman, both harm her. Janet alluded to how though RuPaul somewhat brushed of the t-word, he lives his life as a gay man and cannot presume to know their experiences with that word.
The also discussed how inadequate Don Lemon’s interview with a panel of transgender people was because he expected 101 education versus any insight into their lives. Janet Mock mentioned:
There’s so many things about our lives that are so much more than just our bodies and this physical transition that we go through.
There’s also some warm moments in the video of affirmation and sharing and connection that was really beautiful to watch and I just don’t know how I missed this when it originally occurred. It was thrilling, difficult, nice and important to watch. ❤