I don't want to ever get married
Feminist/Gender Theory, Identity, Pop Culture, Society and Politics

I Don’t Ever Want To Get Married – Am I ‘Woman-ing’ Correctly?

Originally published on Fanny Pack, 19th October 2016.

Hello, I’m a woman and I don’t ever want to get married.

It’s not a proclamation likely to make anyone gasp, shudder, faint or feel an uncontrollable urge to form a Frankenstein-esque mob of angry villagers to hunt me down and force a wedding band around my finger, but it is likely to auto-generate one particular question in most people’s heads like a predictive text:

In a world where we – especially women – are still expected to tie the knot at some point in their lives, almost as a default setting, this might seem like a fair response. Except that I don’t think it should be. Not me, Oprah Winfrey, Kourtney Kardashian, Chelsea Handler, Jon Hamm, Charlize Theron, Helena Bonham-Carter and anyone else – famous or not – who choose never to marry their significant other do. But even though marriage is now very much a choice in most places, culturally it still feels like very much the opposite.

Jennifer Aniston magazine covers

I know that it is first-hand – without being Jennifer Aniston – because every time I have to vocalise (when prompted) that I won’t ever be getting married, the reactions I usually get make me feel like I’m either the bearded-woman at the Victorian freak show, or I’m accidentally doing something eyebrow-raisingly rebellious. I’m inadvertently railing against the all-powerful regime of hen parties and white veils and ‘His’ and ‘Hers’ monogrammed everything. It kind of makes me sound like I’m actively fighting against the entire institution, but that’s not true either. Not wanting to get married is exactly the same as being an atheist: just because you don’t have a religion, it doesn’t mean you’re actively trying to stop everyone else from having one. (Richard Dawkins, aside.)

Well, just call me The Walking Dead forever, in that case. Weddingbee.

There’s also this ridiculous wheeze echoed through “think-pieces” and trolling comments in the darker recesses of Reddit and Twitter that feminism has “killed” lovely old-fashioned notions like romance; empowering women to focus too much on silly things like gender equality and their careers rather than keep protecting the sanctity of the nuclear family, as if marriage and motherhood were the last holy bastions holding back the coming apocalypse spilling forth from Hell.

Here are some home truths: not believing in marriage doesn’t mean you’re not a romantic person. I’ve got two very-worn out copies of Love, Actually and When Harry Met Sally that can attest to that fact. I can also tell you categorically that I was a non-believer in marriage long before I called myself a feminist. Feminism didn’t ‘convert’ me into something I’m not – it just helped me give voice and reason to feelings and beliefs I already held to be true.

The main root of my feelings was planted when I realised that women are culturally conditioned from young ages to ‘aspire’ to marriage as a crowning achievement rather than the simple lifestyle choice it actually is. This conditioning continues into our adulthood, when we’re then culturally pressured into thinking that spending the amount of money we’d also deem an appropriate price tag for a two-bedroom semi-detached house on what is essentially a piece of paper, two bits of boring jewellery and a giant party made-up of estranged relatives we can’t stand and random acquaintances is somehow the key to life-long happiness.

As a kid, I bought Barbie dolls already decked out in their perfect bridal gowns and consumed hours of Disney princess films that were remiss if their heroine’s journey didn’t culminate in a wedding. I watched women in countless TV shows and rom-coms as a teenager lovingly pour over wedding scrapbooks they’d had since they were children; try on wedding dresses just for the fun of it; browbeat tired and disinterested caricatures of boyfriends into the perfect proposals and then scream and wail when their actual wedding plans started going awry, as if their very existence depended on one day in their whole lives going absolutely perfectly for fear of the rest of it being cursed to fall to shit. And once the rings are on, the curtain falls. Their lives are fulfilled, done and spent.

I watched these stereotypes of wedding-crazy women and wondered why I couldn’t relate to them. Was I not ‘woman-ing’ correctly? Then one day it hit me. I’d always played ‘wedding’ with my toys as a child, but I never actually imagined myself to be the bride. To someone who did relate to all those things I mentioned earlier, that might seem like a sad realisation. To me, it was life affirming. I’d seen all the evidence of what marriage could be and what it could mean. My own parents have been very happily married for over twenty years, too. Having weighed all this up, I’d been able to come to the informed opinion that weddings really meant nothing to me, bridal gowns didn’t make me giddy, and being a wife wasn’t a description or title that suited me.

Wedding dress scene from Friends

Just about the only thing I would do in a wedding dress. Cosmopolitan.

It’s a choice that women in the past fought tooth and nail for me to be empowered to make. But, I think it’s important to remember that my ability to make that choice is a luxury not afforded to everyone. Women and girls are still being forced into marriages they wouldn’t choose for themselves, sometimes to men who are physically and sexually abusive to them. My ability to choose also carries heterosexual privilege too. If I wanted to spend my life with someone of the same sex, I would either not be able to marry them at all if I lived in certain countries, or even in countries that have legalised marriage equality, the choice to not get married would still be less viable as LGBTQ couples face complicated legal baggage around having children. And, as Princess Jasmine’s father learned in one of my favourite Disney princess films, the decision to get married should be based on love, not legalities.

The Sultan allows Princess Jasmine and Aladdin to wed.

“Screw bureaucracy – I’m the damn Sultan!” Fanpop.

At the end of the day, we need to stop treating marriage as an inevitable destination rather than the equal-opportunities choice in our lives we have fought – and still fight – for it to become. If you like it, put a ring on it. Or not. And that should be nobodies’ business but your own.


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Pop Culture, Society and Politics

Why ‘Social Justice Warrior’ Abuse Is Actually A Good Sign For Feminism

This post was originally published on Fanny Pack on July 1st 2016.


On 17th June, Cracked – supreme purveyors of pop culture cynicism™- released a video through their YouTube channel that poked holes in the wildly popular ‘Follow Me’ Instagram account. If you’re unfamiliar with the account, it’s basically a globally staged re-enactment of The Police’s ‘Every Breath You Take’ in which a photographer stalks his unfairly beautiful girlfriend around exotic locations whilst slowly leaning in in between each Photoshopped shot to sniff her hair like a serial killer. (Disclaimer: I may be lying slightly.)

Picture from the ‘Follow Me’ Instagram account, @followmeto Source: Murad Osmann on Instagram

Seems fairly innocuous, right? And Cracked (as usual) made some good points, calling the account out on everything from the slightly leering way the camera always seemed to focus on her exposed back or butt, to the objectifying nature of keeping her continually faceless, to the nauseating cultural tourism of two rich, white people dressing up in each country’s national costume.

None of these points brought about the kind of outrage in me that should be reserved for terrible cases of injustice such as the Brock Turner rape case, but as I said before – reasonable points about a slushy Instagram account well made. But just before I ‘Liked’ the video and moved on with my life, I noticed the huge amount of Dislikes filling up most of the bar, and – upon scrolling down to the comment section (always a risky move) – was dismayed to find a slew of comments like these:

YouTube comments on Cracked Video

Source: YouTube.

YouTube comments on Cracked Video

Source: YouTube.

YouTube comments on Cracked Video

Source: YouTube.

YouTube comments on Cracked Video

SourceYouTube.

It’s completely fair to dislike a video if you genuinely disliked it, that’s what the bar is for. But throwing around the ‘Social Justice Warrior’ (SJW) label to totally dismiss it out of hand? That’s not really fair. And sadly, the use of the slur has become unfortunately commonplace to shut down cases of sexism – or any other ‘ism’ – being reasonably pointed out in the media that we all enjoy. However, the fact that is it so prominent may conversely mean that we, as feminists, are actually doing something right. Bear with me on this.

As with most slurs, SJW is a phrase that has had its positive or neutral origins manipulated to become harmful through contextual usage. Although – according to the Oxford English Dictionary- the term “social justice” dates all the way back to 1824, in 2015, “social justice warrior” was also added to the OED as:

“A pejorative term of an individual promoting socially progressive views; including feminism, civil rights, multi-culturalism, political correctness, and identity politics.”

This negative use of the term originates in 2011, when it became the weapon of choice by proponents of the infamous #GamerGate dispute thanks to popular usage on Reddit and 4chan, and since then, seems to have exponentially seeped out into every corner of the web – the most recent victim being the comments section of Cracked’s YouTube channel.

As a figurine-buying, comic–con-loving, feminist nerd, I have been thoroughly disheartened to see this obstinate toxicity used to smother every slight criticism of any comic book, video game, or film considered infallibly sacred by the more knuckle-dragging members of my fan group that bore this slur. The ‘debates’ in one particular Facebook group I was an active member of become so one-sidedly anti-SJW recently in the wake of both the X-Men: Apocalypse poster scandal and Nintendo’s sexist excuse for not including a playable female character in the upcoming Zelda game, that I felt forced to leave – feeling thoroughly unwelcome in a community I had considered to be my own.

Here’s a few responses posted in the group to the aforementioned contraversies.

Source: Facebook.

Comments from fan community on Facebook

Source: Facebook.

Comments from fan community on Facebook

Source: Facebook.

Comments from fan community on Facebook

Source: Facebook.

Comments from fan community on Facebook

Source: Facebook.

Although to be honest, all of the above is really just typical of the usual smatterings of casual sexism continuously posted to the group anyway.

Source: Facebook.

Source: Facebook.

Source: Facebook.

But these aggravatingly misinformed opinions and ‘jokes’ are really just the tip of the iceberg. Last year, a group of tin-foil-hat-wearing Redditors began to suspect that Reddit was being taken over by an “SJW Cabal” made up of lesbian, Jewish leftists (no, seriously). “There was a time when the fringe truly existed on the fringes of society,” Gawker observed at the time. “But today, conspiracies as manifestly deranged as this one rocket in popularity, empowered by the simple software behind sites like Reddit and 4chan. There have always been and there will always be right-wing lunatics who think creeping “transsexual feminism” is an existential threat; but now those people share real estate with all the rest of us. They’re just one click away.”

It is illogical psychosis such as this that makes the anti-SJW movement (if you can even call it a that) so difficult to argue with for anyone who supports the frankly common-sense ideals of social progressivism and equality. Often, those that subscribe to the SJW conspiracy seem to either feel that accusations of offensiveness in pop culture are simply disingenuous, or that pointing them out is evidence of a general ‘over-policing’ of culture and free speech. The problem with this is, as Vice points out, “[SJW] is not a real category of people. It’s simply a way to dismiss anyone who brings up social justice – and often those people are feminists.”

By now, you may be feeling pretty depressed about all this. But believe it or not, there is something positive to take away from all this online hate. Internet hate-mongers such as anti-SJWs are nothing new or special, but simply the latest in a long history of backlashes against organised social justice movements like feminism. Susan Faludi famously dedicated an entire book to this subject in the 90s.

“Different kinds of backlash against women’s mostly tiny gains – or against simply the perception that women were in the ascendancy – may be found in the rise of restrictive property laws and penalties for unwed and childless women of ancient Rome, the heresy judgements against female disciples of the early Christian Church, or the mass witch burnings of medieval Europe.” – Susan Faludi.

In a recent interview with Broadly, Tristan Bridges, co-author of ‘Exploring Masculinities: Identity, Inequality, and Change’, explained the link between this historic backlash and the newly mainstream nerd culture of today. “Nerds are, as a cultural ‘type’, emasculated. But it’s also true that there is a lot of toxic masculine behaviour in nerd cultures. Think about it: #GamerGate happened among the nerds, not the jocks.” He added that this behaviour stems from the idea that men are becoming disenfranchised as women make more and more gains:

“As societies redistribute gender privileges that had been largely reserved for men, it’s not uncommon to see spikes in violence against women as an early reaction,” Bridges said. “People like to think that social justice is a steady, constant progress… But research on inequality has shown is doesn’t work like that. Sometimes when we take one step forward, we take two steps back.” – Tristan Bridges.

Probably the most stark evidence of this “one step forward, two steps back” progression can be seen in the LGBTQ+ community, where Marriage Equality parallels an increase in homophobic hate crimes in the last decade – most recently the Orlando massacre. Although Internet trolls seem pretty trivial compared to horrendous acts of terror, they are all part of a wider cultural hatred that is fostered online and – if allowed to grow – can and does poison the real world like bacteria. So the next time someone thinks that accusing you of being an SJW is an insult, just know that you must be doing something right – and keep doing it.


Featured Image source: Hextrovert/Etsy.

 

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Body Image, Fashion, Feminist/Gender Theory, Identity, Pop Culture, Society and Politics

There’s Nothing Empowering About Those ‘Body Positive’ Sports Illustrated Covers

Originally published on the Fanny Pack blog on February 23rd 2016


Last week the 2016 Sports Illustrated swimsuit issue released no less than three different covers featuring three different body types: American model Hailey Clauson, UFC fighter Ronda Rousey (who appears in a body-painted swimsuit), and plus-size model and body image activist Ashley Graham.

Ashley Graham, Sports Illustrated Swimsuit Annual 2016

Ashley Graham, Sports Illustrated Swimsuit Annual 2016

Hailey Clauson, Sports Illustrated Swimsuit Annual 2016

Hailey Clauson, Sports Illustrated Swimsuit Annual 2016

Ronda Rousey, Sports Illustrated Swimsuit Annual 2016

Ronda Rousey, Sports Illustrated Swimsuit Annual 2016

It marks the first time a size 16 model has graced its cover and needless to say, the Internet went crazy. “Wow. Just, wow,” gushed The Huffington Post. “The body positivity movement is booming,” proclaimed Shape magazine. “And we couldn’t be more excited that SI picked women who add fuel to the fire.” Exactly the kind of responses that SI had been hoping to create as Assistant Managing Editor MJ Day made clear at their unveiling event:

“All three women are beautiful, sexy and strong. Beauty is not cookie cutter. Beauty is not ‘one size fits all.’ Beauty is all around us and that became especially obvious to me while shooting and editing this year’s issue.”

 She’s right, of course. Beauty certainly isn’t “cookie cutter” or “one size fits all” and seeing this (not so) ground-breaking idea finally appearing on the covers of an iconic beauty magazine gives it even more commercial validation for all those women out there who have never considered themselves to be ‘conventionally’ beautiful. And yet, as I looked at these uniquely beautiful cover girls in their swimsuits, all I felt was unease. There was just something about all this self-congratulation and buzzworthy empowerment that didn’t sit right with me.

Let’s break it down.

The pros are obvious. Women of all shapes and sizes deserve to feel loved, sexy, and beautiful, and celebrating that breaks down the harmful monotony of the ‘one-size’ beauty culture. A lot of women feel undervalued and invisible when they can’t see themselves on a cinema screen, or a catwalk runway, or a shop window, or a magazine cover, and so the more the body positive movement is allowed to infiltrate all of these fiercely image-conscious industries, the more women will feel healthier and happier in their own skin without the crushing pressure to constantly change themselves.

Let’s also not forget SI’s clear target demographic: heterosexual men. Another misconception that the ‘one size’ culture helps to wrongfully prevail is the idea that there is similarly a singular type of woman that all straight men find attractive. But from my research of actually, y’know, talking to straight men about their tastes in women this just simply isn’t true. Men have a very diverse range of sexual tastes and desires that different kinds of women can easily fulfil. Sometimes they can even open them up to new fantasies they didn’t even know they had.

'Not Models' photo shoot calling out an M&S campaign for claiming to use "real women", from Stylehasnosize.com

‘Not Models’ photo shoot calling out an M&S campaign for claiming to use “real women”, from Stylehasnosize.com

Speaking of the straight male demographic, let’s get into the cons. There is always a fine line to tread between owning your sexuality and allowing it to be owned by others. This is something that has plagued feminist debate for decades, especially when feminist artists and performers use nudity or provocative imagery as a means of self-expression. Whenever I think about this debate, I am always reminded of a particular section from art historian John Berger’s Ways of Seeing (1975):

“A woman must continually watch herself. She is almost continually accompanied by her own image of herself. […] From earliest childhood she has been taught and persuaded to survey herself continually. […] She has to survey everything she is and everything she does because how she appears to men, is of crucial importance for what is normally thought of as the success of her life. Her own sense of being in herself is supplanted by a sense of being appreciated as herself by another….

 “One might simplify this by saying: men act and women appear. Men look at women. Women watch themselves being looked at. This determines not only most relations between men and women but also the relation of women to themselves. The surveyor of woman in herself is male: the surveyed female. Thus she turns herself into an object — and most particularly an object of vision: a sight.”

As inspiring as the body positive movement is, you can’t escape from the fact that these covers are sexualised female bodies for the approval, delight, and consumption of male eyes specifically. They still place sexuality and image as the most valuable trait for any women of any visible description. Ashley Graham is a role model for plus size women. But who cares about that unless she also looks great in a bikini! Ronda Rousey is a successful and respected female athlete. Yeah, but is she hot though? Any way you slice it, it’s the same old objectification but with a ‘body positive’ Get Out Of Jail Free card attached.

Now THIS is an empowering cover. (Ronda Rousey on the cover of Sports Illustrated May 2015)

Now THIS is an empowering cover. (Ronda Rousey on the cover of Sports Illustrated, May 2015)

It’s also worth noting that out of the three covers released, not one single woman of colour has been featured. I guess racial inclusivity and body inclusivity are two completely separate things to SI. 

In fact, I think I’ve finally worked out what that feeling of unease is that I just couldn’t find the reason for earlier. It’s exactly the same feeling I get from all those “real beauty” Dove adverts. For years, the personal care brand Dove has – in the brilliant words of Mark Duffy – “passive-aggressively assaulted women’s physical insecurities to sell beauty products.” Think about every Dove TV advert you’ve ever seen. Did you ever worry about not having soft enough underarms, firmer skin, or more radiant under-eyes before watching it? Nope, me neither. But apparently Dove thinks these are pressing issues to further women’s empowerment. Who cares about the patriarchy when you have a natural-looking glow!

Dove's 'Campaign For Real Beauty' Ads revealed to have been Photoshopped.

Dove’s ‘Campaign For Real Beauty’ Ads in 2008 were revealed to have been Photoshopped.

Hijacking an aspirational movement or trend like body positivity to use as an empty marketing ploy for easy headlines is certainly nothing new, but judging from the trend-worthy hype those SI covers have generated it’s effectiveness clearly hasn’t diminished either.

I’m not saying that Ashley Graham and Ronda Rousey aren’t empowering women. I’m just saying these particular photos of them aren’t. And incidentally, if you want to see some real body positive photos of women (and men) that don’t reduce their models to sex objects, then take a look through this great collection on Bustle.

Although I can see some of the positive benefits of using models of different sizes, when you break it down SI is still a magazine that pedals eroticised photos of swimsuit models to cater to straight male sexual fantasies and little else. The only difference here is that the editors have found a way to trick people into applauding that.


 

IMAGE CREDITS

1 – 3: Sports Illustrated Swimsuit Annual 2016 featuring Ashley Graham, Ronda Rousey and Hailey Clauson.

4. ‘Models vs. Not Models’ photoshoot campaign from Stylehasnosize.com

5. Sports Illustrated cover featuring Ronda Rousey, May 2015

6. Hacktivist photo from Dove’s ‘Campaign for Real Beauty’ advert campaign, 2008

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Steven Universe Pearl and Rose Quartz
Cartoons, Feminist/Gender Theory, Pop Culture, Society and Politics, Visual Cultural Theory

Won’t Somebody Please Think Of The Children? – Steven Universe And The ‘Gay Agenda’ In Kid’s Cartoons

Originally posted on the Fanny Pack blog on February 3rd 2016.


 

won't somebody please think of the children the simpsons helen

Well, won’t they?

One of the most enduring myths about homosexuality that it’s opponents cling to dearly is that it’s a choice, and by extension, the threat that it poses to children if this choice is ever allowed to worm it’s way into the developing brains. Rather than considering the idea that external influences only awaken or reinforce existing parts of our sexual subconscious, LGBTQ rights’ opponents often characterise any discussion of sexual orientation in schools or media as a brainwashing toxin of a sinister ‘gay agenda’ seeping into the sensitive minds of the youth – tricking their ‘naturally’ heterosexual brains into pondering devious sexual behaviour.

seduction of the innocent book cover

Frederic Wertham’s 1954 book asserted that Batman and Robin’s “hidden” romance would impact negatively on young comic book readers.

Sexual ‘deviancy’ in adults can apparently be treated with regular visits to your local conversion camp, or simply marrying someone of the opposite sex and suppressing all those unnatural urges to do what comes naturally to you. But before it’s too late, how do you prevent all those liberal influences from ‘recruiting‘ children into homosexuality? In schools, regulation of the curriculum can be very effective. Only twelve states in the US require teachers to discuss sexual orientation, and even more disturbingly: three of those twelve dictate that teachers only impart negative information. In 1988, the UK government passed the now infamous Section 28 amendment, stating that a local authority “shall not intentionally promote homosexuality or publish material with the intention of promoting homosexuality”. (This harmful legislation wasn’t repealed until 2003 after years of hard-fought campaigning from pressure groups like Stonewall.)

That leaves the other major influence in most children’s lives: cartoons. Like every other form of mass commercial entertainment, cartoon creators have to continually walk a fine line between cookie-cutter commercialism and original artistic expression; between pleasing their ratings-obsessed executives and staying true to their visions as storytellers. But what do you do when this vision involves a young boy being raised by a group of lesbian alien super-heroines? How much of this vision are you going to be allowed to stay true to before your network bosses start to catch a whiff of that ‘gay agenda’ you’re obviously trying to push on unsuspecting children?

Steven Universe Cartoon Network

The cast of Cartoon Network’s Steven Universe: (clockwise from left) Amethyst, Garnet, Pearl and Steven

This is a question that ‘Steven Universe’ creator Rebecca Sugar has had to face in the wake of Cartoon Network UK’s decision to censor an episode of the show that recently aired in the UK. You may think I’m joking about the lesbian alien super-heroine thing. I’m not. Three of the show’s main characters form part of an all-female team called ‘The Crystal Gems’ who come from a similarly all-female planet of imperialistic aliens whose personalities and powers derive from gemstones. When one of their members – ‘Rose Quartz’ – falls in love with a male human on Earth, she sacrifices her own body in order to have their half-human, half-gem-powered son: Steven Universe. The Crystal Gems soon adopt him into the team to replace his mother and essentially act as surrogate mothers/aunts/sisters.

Steven's parents: Rose Quartz and Greg Universe

Steven’s parents: Rose Quartz and Greg Universe

The controversial scene in question comes from an episode in which it becomes clear that one of the Crystal Gems – ‘Pearl’ – had romantic feelings for Rose Quartz. These feelings were only intensified when Rose Quartz started to find herself drawn strangely to Greg. As in typical with Steven Universe, these feelings eventually came to a head in a musical number called ‘What Can I For You’, which is where the censorship comes into play.

Interestingly Cartoon Network US didn’t make the same censorship decision as their UK counterpart, leading to fans of the show creating side-by-side comparisons of the censored and uncensored versions of the same scene:

Two women dancing intensely… Hmm. It’s almost disappointing how un-gay the scene actually is. Following a very vocal backlash online from the show’s adult fans, the network defended it’s decision with this statement:

“In the UK we have to ensure everything on air is suitable for kids of any age at any time. We do feel that the slightly edited version is more comfortable for local kids and their parents. […] Be assured that as a channel and network we celebrate diversity – evident across many of our shows and characters.”

However, as Pink News points out, this decision conflicts with the BBFC’s ‘U’ rating guide (the rating which all Cartoon Network shows for children aim for):

“Characters may be seen kissing or cuddling and there may be references to sexual behaviour. However, there will be no overt focus on sexual behaviour, language or innuendo.”

It’s also notable that this is a repeated decision from Cartoon Network, who also censored a gay kiss on an episode of Clarence last year between what some consider to be the first overtly gay characters in a children’s cartoon. This would have been more of an impressive milestone if it not for the fact that these two men merely served as the punch-line to a joke in the episode about a woman being stood up for a blind date, rather than central protagonists – as is too often the case with any LGBTQ inclusion in children’s media. Subtext and throwaway humour has sadly long been the modus operandi of any writer/animator in order to slip anything ‘covertly’ gay past possible censorship. Other recent examples include Gobber from How To Train Your Dragon 2 and Oaken from Frozen.

Frozen's Oaken waves to his family

Oaken waves to his implied family in Disney’s ‘Frozen’.

What makes Steven Universe different from any other of these examples is that the sexual orientation of its characters is far from throwaway. Just like the mythical island of Themyscira (home of Wonder Woman), all the gems hail from a single-gendered planet meaning that the only romantic relationships they have the option of pursuing within their own species are same-sex ones. Whereas as we live in a hetero-normative society, they live in a homo-normative one. Needless to say the show also passes the Bechdal test with flying colours.

The gems also possess the ability to fuse with one another to become stronger, which they can only achieve through dancing in perfect synchronisation to fuse both body and soul. Some of these fusion rituals are harmlessly flirtatious but others can be more meaningful. For example, it is revealed later in the show that [SPOILER ALERT] the body of the leader of the Crystal Gems – ‘Garnet’ – is actually the result of two gems (Ruby and Sapphire) that fell so deeply in love that they decided to fuse together indefinitely, which quite frankly sounds like the purest expression of marital bliss ever.

Clearly, LGBTQ themes are so core to the underpinnings of the show’s characters that to try and remove even the slightest hint of them – as Cartoon Network did – has a detrimental effect on the nature of the show. This threat was not lost on any of its fans either, as a petition to air the uncensored version of the episode in the UK and Europe has so far picked up over 6,000 signatures.

It seems to me that what Cartoon Network means by “celebrating” diversity actually translates through its actions as ‘tolerating’ diversity. Gay characters can exist as sanitised background noise or pithy punch-lines to straight character’s jokes, but as soon as they become living, breathing protagonists with feelings that children might start to identify with, the executives get squeamish. Sure, they want to pander to the demands of liberal, politically correct parents, but they also have to be mindful of being accused of pushing that ‘gay agenda’ by the more puritanical or conservative parents.

Where is the consistency in living in a country that legalises same-sex marriage but simaltaneously continues to strip same-sex relationships from children’s media as if it is something perverse that they should be protected from?

Why – in the same episode – is this sexual behaviour acceptable:

Rose Quartz and Greg Universe (Steven's parents) embrace lovingly in the episode 'What Can I Do For You?'

Rose Quartz and Greg Universe (Steven’s parents) embrace lovingly in the episode ‘We Need To Talk’. This scene aired uncensored.

But this isn’t?

Pearl and Rose Quartz share an intimate dance

Pearl and Rose Quartz share an intimate moment in the same episode. This scene was censored in the UK.

Studies show that the later children identify as being gay, the more frequently they are bullied by their peers. And with 1 in 2 young people in the UK identifying themselves as being “not 100% heterosexual“, it seems that the more examples of positive examples of healthy, loving, and normalised same-sex relationships they have access to at an early age, the better off their mental health and well-being will be later in life.

Please send a message to Cartoon Network UK that same-sex relationships shouldn’t be censored from children’s cartoons. Sign the petition here.


 

IMAGE CREDITS:
  1. Screenshot of Helen Lovejoy from ‘Much Apu About Nothing’, The Simpsons, 1990.
  2. Cover of Frederick Wrexham M.D’s book ‘Seduction of the Innocent: The Influence of Comic Books on Today’s Youth‘, 1954.
  3. Steven Universe‘ banner, Cartoon Network, 2013.
  4. Screenshot from ‘We Need To Talk’, Steven Universe, 2014-15.
  5. YouTube clip comparing Cartoon Network US and UK airings of a scene from ‘What Can I Do For You’, Steven Universe, 2015-16.
  6. Screenshot of Oaken waving to his family from Frozen, Disney, 2014.
  7. YouTube clip from ‘The Answer’, Steven Universe, 2016.
  8. Screenshot of Rose Quartz and Greg embracing from ‘We Need To Talk’, Steven Universe, 2015.
  9. Screenshot of Rose Quartz and Pearl dancing from ‘We Need To Talk,’ Steven Universe, 2015.
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wicked wiles princess disney cinderella gender feminism representation analysis
Feminist/Gender Theory, Pop Culture, Society and Politics, Visual Cultural Theory, Wicked Wiles

Wicked Wiles: Little Mermaid (1989)

THIS ARTICLE IS PART OF A SERIES. YOU CAN READ THE INTRODUCTION HERE.

wicked wiles disney fanny pack feminism gender

Based loosely on the classic fairy tale by Hans Christian Anderson, The Little Mermaid tells the story of 16-year-old Princess Ariel, a mermaid who lives under the sea with her father – King Triton – and six sisters. Restless and adventurous, Ariel constantly collects human objects she salvages from shipwrecks until her obsession finally rests on one human in particular: Prince Eric, who she rescues from drowning when his ship capsizes in a storm. Eric awakens to the sound of Ariel singing to him, but she swims away before he can see her properly.

The Little Mermaid Ariel

Princess Ariel

Furious that she made contact with a human, Triton forbids Ariel from returning to the surface, pushing her into the lair of Ursula – the ‘sea witch’. In exchange for her voice, Ursula grants Ariel legs for three days on the condition that she must make Eric give her true love’s first kiss within that time, or she will belong to Ursula forever.

wicked wiles fanny pack feminism gender

There are 9 female characters with speaking parts:

  • Princess Ariel
  • Ariel’s six sisters: Princess Aquata, Andrina, Arista, Attina, Adella, and Alana.
  • Ursula
  • A maid in Eric’s castle.

wicked wiles fanny pack feminism gender disney

Yes, Ursula the ‘sea witch’.

Ursula the Sea Witch

Ursula, the ‘Sea Witch’.

Ursula is clearly motivated by her desire to dethrone Triton and take his power for herself, which she does through plotting to ensnare his daughter in a deal she think she can easily win. Even before hearing her deliciously maniacal voice, it’s immediately obvious in her character design that she is the villain as she’s completely oppositional to Ariel and the other merpeople. Rather than being half fish, she’s half octopus; her colour scheme is the classic Disney combo of black and purple; she’s not conventionally beautiful, and wears so much make-up she looks like a bit of a drag queen (which is probably intentional considering she was supposedly inspired by iconic drag queen actress Divine). Although brilliantly effective, it’s a design that once again falls into the trap of equating unattractiveness in women with villainy, and Ursula – although impressively powerful –  overall comes across as bitter and desperate.

disney wicked wiles gender feminism

Considering there are nine female characters with speaking parts, and Ariel herself has a mainly female family, it’s odd that there’s hardly any real interaction between all of them. In fact, the film works hard to set them all as far apart as possible.

Ariel's Sisters

Ariel’s sisters performing a musical number for their Father, King Triton.

At the start of the film Ariel – the youngest – is meant to be making her musical debut with her sisters in a show for their father, except when her moment comes… she’s not there. Instead, she’s exploring a sunken ship with her fish friend Flounder, which shows her sisters to be obedient ‘good’ daughters, whereas Ariel comes across as more individual and rebellious preferring the company of male companions, and this is also visually represented through her unique colour scheme: red hair and green fins.

disney wicked wiles gender feminism disney

Ariel and Ursula drive the plot together, with Ariel being in control in the first half, and Ursula taking over more in the second as she realises that Ariel may come out on top from their deal. Ariel is a headstrong character that gets to make a lot of her own choices in the film, both good and bad, but unfortunately this seems to come across as one of the ‘quirks’ of her character rather than something that should be a given for any protagonist of any gender.

disney wicked wiles fanny pack feminism gender

As previously mentioned, Ariel interacts with male characters far more than female ones with the sole exception of Ursula. Although this lack of female camaraderie is negative, the bonds she has with the central male characters –  Triton and Eric – are probably the most endearing parts of the film.

Ariel and King Triton embrace on her wedding day.

Ariel and King Triton embrace on her wedding day.

It’s clear that despite their differences, Triton is a deeply loving single father to his troublesome teenage daughter. Although he comes across as overly tough at times due to the stress of his job and Ariel’s bouts of rebellion, in the end when it comes down to Ariel’s life being under threat – he chooses to sacrifice his own power and freedom for hers, and ultimately he learns to relinquish his control over her to allow her own autonomy to flourish like any good father would.

Eric and Ariel meet face to face.

Eric and Ariel meet face to face.

Eric – although strangely pretty happy to fall in love with a mute girl he found on the beach after three days –  seems pretty well matched for Ariel. Like her, he is curious, adventurous and not interested in being part of the traditional stuffy ruling elite. This relationship ultimately provides the central emotional crux of the film: both Eric and Ariel are missing something in their lives that nothing from their own worlds can adequately fill until they find each other, and this is what makes their romance seem to have a stronger foundation than Disney’s previous Prince/Princess dynamics.

disney wicked wiles fanny pack gender feminism

From an early point in the story Ariel is shown to be completely disinterested in her traditional Princess role, preferring to go salvaging junk from a shipwreck rather than appear in her father’s concert with her sisters. She’s curious, adventurous, and absent-minded – perhaps supposed to be on the quirky-side, as she’s completely different from her rule-abiding sisters.

Ariel singing Part of Your World gif

Ariel singing “Part Of Your World.”

Lyrically, ‘Part of Your World’ could be more multi-layered than you might think. On the surface, it is about a teenager’s dream of running away from home, sick of her father’s stifling rule. However, closer examination could provide deeper meaning relating to gender. Ariel laments in the song that although she has a massive hoard of “neat” stuff from her treasure hunts, she still feels unfulfilled. “Wouldn’t you think I’m the girl who has everything?” A privileged princess surrounded by material wealth and a big, close-knit family should be happy, right? But the only thing that Ariel thinks will truly make her happy is “to be where the people are.” You could argue that she’s after another physical thing – legs, but really she’s after something that can’t be stolen, found, or bought – she’s wants change, to be part of a different kind of society – or in her case, species.

“Backlash: The Undeclared War Against Women” by Susan Faludi (1992)

The 1980s – when this film was released – was an uncertain time for women as the huge momentum that the women’s liberation movement gained through the 1960s and 1970s was somewhat stunted by a joint political and media backlash. According to writer Susan Faludi, this backlash was designed to pin the blame for women’s socio-economic struggles on feminism for forcing them to feel pressured to “have it all” – an unachievable dream. In this context, “Part of Your World” could represent the disillusionment of women in this decade – sick of being told to settle with their lot and placate their dreams of true liberation with capitalist consumerism; in the same way that Ariel has been forced to satiate her true desires with meaningless trophies by her father’s patriarchal subjugation.

Ariel surveys her trophies from the human world.

Ariel surveys her trophies from the human world.

“Betcha on land, they’d understand, bet they don’t reprimand their daughters; Bright young women, sick of swimming, ready to stand”.

Keep on dreaming, Ariel.

Of course, this being a Disney romance, it isn’t long until the “Your” in the song’s name becomes specific to one person – a man. You could surmise that rather than fulfil her original dream of exploring the surface world like she has the sea, Ariel instead chooses to pass from under the rule of her father’s kingdom to Eric’s. Rather than obsessing over ‘stuff’, she obsesses over Eric, both of which could be seen as distractions from real freedom. This is all highly subjective, of course, but the pieces seem to fit.

wicked wiles fanny pack disney princess gender representation

This one was tough to call. Although there is a lot to celebrate in terms of positive gender representation in this film – the high female character count; the female-driven plot; the positive treatment of female characters by male ones; and Ariel’s character being fully fleshed out beyond that of just beauty and a great singing voice – there is also a lot to criticise. Yes, Ariel is the first overtly rebellious Disney Princess, but her lust for freedom is quickly tempered into teenage romantic obsession. Ursula, though an outrageously brilliant villain and fearsomely powerful witch, is weakened by the comedic value of making her look like drag queen; and despite there being the highest female character count yet, with the exception of Ariel and Ursula, none of these female characters really interact with each other.

Conclusively, The Little Mermaid is a Disney Princess film that has all the pieces in place to make a truly gender-positive film, but doesn’t quite fit them together properly.


Next up in the Wicked Wiles series: Beauty and the Beast!

 

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Fashion, Feminist/Gender Theory, Society and Politics, Visual Cultural Theory

The Lumbersexual Proves That Masculinity Is In Crisis – And It’s a Good Thing.

First published on Fanny Pack.


What’s happened to the metrosexual man?

At the advent of the new millennium it seemed as though the laddish, matching-tracksuit-wearing man of the ’90s was becoming deeply unfashionable, replaced by an all-new slicker, cleaner, prettier model. The metrosexual man wore chinos and tight jeans. He wasn’t afraid to use moisturiser. He wore expensive underwear. His chin was stubble-free and his trainers were designer. His bed-head hair was quiffed to perfection. He worshipped at the altar of Beckham.

Lad and Metrosexual

(From left to right) Lad’s fashion and Metrosexual icon David Beckham. (Sources: The Guardian & Irish Central)

But now, like the ‘lad’s lad’, the metrosexual man is a dying breed: hunted out of high-fashion by a strange new type of man that emerged out of the wilderness late last year. He’s grown his moussed-quiff out into a top-knot and thrown out his over-priced razor to let his facial hair grown wild like a sexy lawn. He has tattoos of Mexican skulls and ’40s pin-up girls on his arms. He wears flannel, wife-beater vests, and American Apparel hoodies. His glasses make Christopher Reeves’s ’70s frames look embarrassingly undersized.

You know this man. You’ve probably seen him drinking imported beer outside of a bar decorated with sheet metal and taxidermy. Or maybe you’ve seen him rifling through a rack of over-sized denim jackets at a thrift store. This man is the lumbersexual.

Lumbersexual styled model

A Lumbersexual-styled model. (Source: neverlikeditanyway.com)

But is the lumbersexual just another fad of the past year, or does he represent something deeper about the current ‘crisis of masculinity’? In a world in which the male suicide rate is climbing at an alarming rate, could something as superficial as a fashion statement really help stabilise this crisis? Should we even be calling it a ‘crisis’ in the first place?

The lad and the metrosexual may be two opposite ends on a spectrum of conventional (and broadly heterosexual) masculine behaviour and fashion, but what they share is authenticity. The men subscribing themselves to them are subscribing to forms of masculinity that they recognise within themselves – either careless or aspirational.

The lumbersexual is purposefully inauthentic, and could only exist now. Since the start of the new millennium, we’ve been sliding into a cultural zeitgeist in which irony and recycling has become the widest accepted currency in pop culture and fashion. A zeitgeist in which tackiness is the new chic and new ideas are old ones in disguise. Trends like the lumbersexual are a perfect culmination of this ironic re-appropriation: a delicately mixed recipe of romanticised blue-collar Americana, a vague sense of tribalism, and a dash of punk for good measure. An on-point lumbersexual has got his keys to his vintage truck in one hand and his brand new iPhone in the other. The perfect hyper-masculine costume for the 21st century. A parody – not an homage – of masculinity.

Even the Metrosexual King has succumbed to Metrosexuality

Even the Metrosexual King has converted to Lumbersexuality. (Source: blogspot.com)

This trend could be seen as either a new wave of broad exploration of what it means to be a man in our society today, or symptomatic of a deep-seated ‘crisis’ of masculinity that so many have speculated about in the last year. Columnist Katie Glass certainly seemed to indorse the latter in her article for September’s Sunday Times magazine, in which she voiced her concern for the increasing male suicide rate in the UK (which is currently a bigger killer than murder, road accidents, and HIV/AIDS combined) in relation to women’s progress:

“It’s hard not to see male suicide in the context of feminism. That while young women grow in confidence as feminism has evolved from dry academic discussion to being featured in Vogue, as women come together on social media […] nobody gives the same empowering message to young men. […] Young men are victims of patriarchy too.”

To assert that the empowerment of women has lead to the disillusionment of men to me is a patriarchal statement in itself, but I do agree with her that the patriarchy is also the culprit in this case. And it seems that most of the data on the gender divide concerning suicide rates supports this idea. Professor Daniel Freeman and Jason Freeman noted in another similar article for the Guardian last January that:

“Even in their choice of suicide method, males and females act out culturally prescribed gender roles.”

Despite more women being diagnosed with depression and attempting suicide than men, women tend to opt for less violent means such as over-dosing, whereas men more often choose firearms or hanging and therefore have a much higher suicide success rate.

So, how exactly does donning a plaid shirt and buying beard oil combat suicidal thoughts? How do we help men fight the crisis of masculinity? Well, for starters, what if we thought of it as less of a ‘crisis’, and more of a deconstruction? Think of previous iconic trends that have briefly torn up the rulebook for men’s fashion: from the longhaired hippies of the ’60s, to the glam rockers of the ’70s, to the new romantics of the ’80s. Or what about looking outside of conventional heterosexual masculinity altogether? Think of drag queenscross-dressers, and ‘gender-fucks’ like Conchita Wurst. Whilst feminine fashion and behaviour has allowed for fluidity, mainstream masculinity – although fluctuating occasionally – has generally remained stubbornly rigid, and the men who challenge it always perceived as more scandalous than women who do the same.

Conchita Wurst redefining masculinity

Conchita Wurst: redefining masculinity. (Source: ibtimes.com)

This is why trends like the lumbersexual matter. Not as a genuine expression of ‘back to the good old days’ grunting and unwashed hyper-manliness, but as an ironic costume. Men dressing up as men like some kind of weird reverse drag act. Fashion – as ephemeral as it may seem to some – matters. The way we dress and project ourselves matters. Masculinity doesn’t need to be saved or preserved; it needs to be torn down and rebuilt. It needs expanding and exploring. It needs redefinition. If our construction of gender runs so deeply through our psychological governing that it even affects how we choose to kill ourselves – and how ‘successful’ we are at it – then surely that alone is proof of how urgently we need to change this construction – for both genders.

If we want to save generations of young boys from feeling helpless enough to take their own lives we need to stop telling them to ‘man up’, or even ‘woman up’; we need to tell them to shirk oppressive gendered expectations in favour of simply being more comfortable in their own skin. To explore their own sense of what it means to be a man, just like Caiden Henson and his proud lumbersexual father, Paul:

Caiden Henson dressed in his choice of Hallowe'en costume - Disney's Princess Elsa.

Caiden Henson (3-years-old) dressed in his choice of Halloween costume – Disney’s Princess Elsa. (Source: dailymail.co.uk)

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We are not things mad max fury road
Feminist/Gender Theory, Pop Culture, Society and Politics, Visual Cultural Theory

What Is The Real Feminist Message of “Mad Max: Fury Road”?

Originally published on the Fanny Pack blog.


Before 2015, when you thought about director George Miller’s Mad Max film series, you probably wouldn’t associate it with words such as ‘Feminism’ or ‘Female Empowerment’ as much as you would with ‘Cars’, ‘Motorbikes’ or ‘Mel Gibson.’

Skip forward to today, however, and you’ll find that Mad Max: Fury Road – the fourth installment of the long-running franchise –  has proven to be a surprisingly divisive film for anyone interested in gender politics, hailed as either an instant Feminist classic or reviled as “propaganda” ruining a traditionally male-focussed franchise. I totally side with the former, and whilst it is not without fault from a Feminist perspective, I was incredibly uplifted to see such a big-budget blockbuster not only follow in the footsteps of female-lead action films of the past like Alien, Terminator and The Hunger Games, but also sport a very clear anti-Patriarchal stance. There is no subtext or subtlety about it: Fury Road is a bloody and biting call to arms for women everywhere with it’s unofficial tagline:

‘WE ARE NOT THINGS.’

Misogynists everywhere have been very vocal in their criticism of it, but after sifting through all the negativity lobbied against the film, there’s one in particular that bugs me the most. Men’s Rights Activists’ such as Aaron Clarey in his review on popular MRA blog Return of the Kings have popularised the idea that titular character Max [Tom Hardy] is criminally sidelined in his own film, leaving co-star Imperator Furiosa [Charlize Theron] to steal the show.

“Charlize Theron kept showing up a lot in the trailers, while Tom Hardy (Mad Max) seemed to have cameo appearances […] And finally, Charlize Theron’s character barked orders to Mad Max. Nobody barks orders to Mad Max.”

The irony of this statement is that once I started to unpack all the ways Clarey was wrong, I inadvertently started to realise that the Feminist lifeblood of Fury Road runs far deeper than just the superficial ‘strong female character’ stereotype.

Throughout the Mad Max franchise, Max has always been characterised as a nomadic figure, drifting from one post-apocalyptic madness to the next. Fury Road’s narration consolidates this by quoting this from The First History of Man: 

“Where must we go, we who wander this wasteland, in search of our better selves.”

Mad Max Ending Scene

Tom Hardy as ‘Mad Max.’

It’s true that the story of Fury Road could have easily happened without him, but by no means does this fact make him redundant as a character, and the entire course of the story would have been irrevocably different. The fact that Max is thrown by accident into Furiosa’s plans is also completely in-keeping with his status as an adventuring wanderer. After all, Furiosa may rightly call the shots in the first act of her bid for freedom, but it is Max who takes control in the second act of the film when he instigates their daring plan to recapture the Citadel where women are imprisoned, and Max who revives Furiosa with his own blood when she is critically wounded. They adapt to working together when they realise that a united front is the only assurance of freedom, and as such contribute equally as co-pilots to the steering of the plot.

These themes of cooperation, reinvention, and reclamation actually run deeper into the matrix of the film than you might think.

The primitivism of a world that has seemed to suffer a technological and biological man-made apocalypse in Mad Max is laid bare in the absence of plants, water, or urbanised environments. This planetary devolution has also seeped into human society as any scrap of hard-fought social changes have been stripped back to the patriarchal foundations our civilisation is built on. And the chosen few are not just surviving – they’re thriving.

Mad Max Warrior Women

Warrior Women.

Furiosa yearns to return to the place of her birth – the fabled all-female ‘green place’ that is just a distant memory to her now. This parallels the traditional affinity of women with plants and nature; juxtaposed against the dominant patriarchy who rely solely on machines and artificial materials. They are as much the adversary of nature as they are to the opposite sex.

This juxtaposition is then flipped on its head when you realise that to reach the ‘green place’, Furiosa and the liberated women must rely on a massive man-made behemoth of smoke and oil, fully customised with extra fuel, water, and… milk? Yes, you read it right. At one point in the story, Max – injured from a battle – washes the blood from his face using breast milk from one of the truck’s pumps. This milk is ‘farmed’ at the Citadel as an alternative to water. “Redemption is symbolized through human milk,” Coleen Martell explains in her article Sweet Nectar of the Matriarchy: Breast Milk in Mad Max: Fury Road. “‘Mother’s Milk’ anoints Max’s face after his first proactively selfless act in support of Furiosa and the ‘Five Wives.’” It seems that the truck has been secretly converted from a weapon of war to a nurturing body.

Furiosa truck mad max fury road

Furiosa with her Truck.

This body shares a bond with Furiosa that parallels the one she strikes up with Max. Her missing arm is replaced with a mechanised one that connects her directly to the driving mechanism; she even smears herself with its oil as war paint. More than a horse is to a knight; Furiosa’s steed gives her freedom, shelter, and life.

Furiosa, despite being born as woman of nature, has not only adopted the mechanised world of men, but she has repurposed and reclaimed it as a true Cyberfeminist would to use against them.

In the end, the women’s choice – aided by Max – to return and reintegrate themselves into society on their own terms seems far more victorious and satisfactory to me than finding peace in a separatist female utopia, which so many of the negative reviews would have you believe. This, to me, is the real Feminist message of Mad Max: Fury Road. Empowerment and freedom doesn’t always have to be fought for in blood, sweat and violence; it can also be won with unity, sympathy and nurture.

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