Feminists and Stigma?//Chandra Merry

What has it felt like to you when you have told others that you are a feminist? What emotions, images, or thought associations have come up in response when you have heard others claim that they are a feminist? Has anyone ever labelled you in a negative manner when you have openly displayed your feminism? And what does being a feminist truly mean to you?

I started considering these questions when a series of women were displayed on news media stations, stating that, as a generation, we had entered a post-feminism era. This was called the “women against feminism” movement and was broadcast on stations as prolific as the BBC. Was this a legitimate movement? Or was this simply a conservative strategy cleverly designed to undermine the legitimacy of feminism, and ultimately, women’s rights?

This occurred in 2013-14 when I was working on my Master’s degree. I was intrigued to get to the bottom of this “women against feminism” movement. I decided to look at a main research question in my thesis: are negative labels that feminists face damaging enough to be called stigma? When something is called a stigma, rather than a stereotype, the consequences are explicitly oppressive. Stereotypes are a common phenomenon that do not have an inherently damaging value. When a group can be seen as stigmatized they can also be seen as discriminated against.

It is no secret that strong and outspoken women have been targeted throughout history. A historical example is witch burning. A contemporary and subtler example is the undermining of famous women leaders by news stories about their clothing rather than politics. When I interviewed feminists in my study, one thing became clear. Feminism represented so much more than a political ideology. Rather, it was a vessel in which participants were able to gain personal empowerment and integrity as women. Feminism made them resilient, confident, and proud of who they were. Some even stated that it was a tool to feel personally liberated. These answers demonstrated that feminists are often strong and outspoken women who have a better quality of life.

Despite the clear connection between optimal health and feminism, these women all faced negative labels about being feminists. Some examples of labels included: strict in character, anti sex, killjoys of social events, having unkempt body hair, wearing baggy clothing, femi-nazis,  and/or extremists.  These labels came from various sources, such as political groups, personal acquaintances, and the media.

Within the study, it appeared that the above labels ultimately functioned to undermine the relationship between the feminists and their sense of personal strength, rather than just their political stances. Some findings indicated that the participants felt unsafe to share opinions about women’s agency or liberation when out in public. These participants indicated that this was not only about feminism, but also about the impaired ability to speak in an authentic manner. Others indicated that these labels were so hurtful that they automatically felt that they had to take up less physical space with their bodies. Relationships to other feminists could be negatively impacted due to these labels. Participants described relationships to other feminists as being empowering and supportive, highlighting how a disruption to these relationships would adversely impact their individual well being. Some feminists internalized these negative labels as stress, and appeared to have a decrease in their capacities for self regulation. Ultimately, this decreased capacity affected not only their health, but also their ability to engage in activism. There were many more consequences to these labels, and I am certain that had I more time and funding for this project, I could have listed out pages more.

If you have faced negative labels for being a feminist, have you ever tracked the impact that this has on you personally, and relationally? What are some of these impacts? Perhaps they are subtle. Would you ever consider the labels that you have faced as a feminist as stigma, rather than stereotyping or even joking? What would the implications of this be personally, interpersonally, or socially?

This study provoked thought about the value in studying backlashes against feminism. As feminists, if we can be conscious about the sometimes unconscious impact of these labels, we can learn to manage the stress associated with them. In addition, developing a wider conversation about this topic might make attacks (verbal or non verbal) against feminists increasingly socially unacceptable. It is much easier to make verbal attacks against feminists than against strong and outspoken women-- who ultimately, it appears that these attacks are geared toward.

Written by Chandra Merry

Colorism: It’s Harmful Effects on Women//La Toya Hampton

Photo credit: tumblr_inline_npphwudVQS1qzr9ro_500 

So what exactly is this concept of colorism all about? Colorism is a practice discriminating against individuals of darker skin tone. The practice is a product of European colonialism that upholds the White standards of beauty. During slavery, dark skinned slaves were given the physical tasks while their lighter skin counterparts were expected to complete indoor and less physical tasks (www.nccj.com). Despite its long historical roots, colorism is still prevalent within the twenty-first century (Glenn, 2008). Some researchers have found that people’s judgements about some individuals are solely based on skin tone whereas dark-skinned individuals are seen as less intelligent, trustworthy, and attractive than lighter-skinned individuals (Herring, Verna, & Hyward, 2003). Unfortunately, the relationship between skin color and attractiveness affect women more because society has placed most of her worth solely on of her appearance. For instance, a man’s worth is based on his ability to provide wealth and exhibit education. If he provides these things, he is considered to be “a good catch.” A woman’s worth is based on her physical attributes despite her ability to present other important characteristics (Glenn, 2008).

Sometimes skin tone can be can viewed as a way to increase privilege. This could include seeking a lighter-skinned martial partner to raise one’s status and to create intergenerational mobility by having children that are lighter-skinned. Especially for women, this thought process may include the use of cosmetics or other treatments to alter the look of their skin into a lighter complexion (Glenn, 2008). Although, skin tone may affect marital preferences for some individuals, Filipino women may desire to obtain lighter skin as a result of wanting to secure a better paying job in places like the Middle East, Asia, Europe, and North America. Additionally, research has shown that African Americans and Mexican Americans with lighter skin tones have higher educational attainment, income, and occupational status than individuals of darker skin tones (Hughes & Hertel, 1990).

Skin lightening has been practiced around the world for a long time and has accelerated during the twenty first century in all parts of the world as women are seeking light skin, free of imperfections. Globally, the production and marketing of products that offer lighter, brighter, and whiter skin tone has become a multi-billion-dollar industry. This boom in product sales are a result of its wide range of appeal to women across all demographics. For example, IndiaParenting.com and sukh-dukh.com, websites designed for South Asians in India and other parts of the world have chat rooms on skin care and lightening and Rexinteractive.com, a Filipino site sponsored by a magazine for Filipina teens, has extensive forums on skin lightening. In India the preference for lighter skin seems almost universal and Indian diasporic communities around the world are the largest consumers of skin lighteners. Although the use of skin lightening products may appear trivial, further examination can show a unique view in how the ideas of beauty based on the Western-dominated global system may propitiate a “white is right” ideology that promotes an acceptance and desire for Western culture and its products (Glenn, 2008).

Skin lightening products are not just cosmetic, but could lead to harmful side effects. In Africa, it is estimated that 35% of women in Pretoria, 52% in Dakar, and 77% in Nigeria use skin lightening products. Despite bans on the importation of skin lighteners, they create serious health issues in Southern Africa because the products include mercury, corticosteroids, or high doses of hydroquinone. Long-term use of hydroquinone may cause ochronosis, a condition that causes blue-black and grey discoloration of the skin; neurological damage, or kidney disease. In America, African Americans partake in various skin lightening products, many of which contain hydroquinone and mercury while some claim to only use natural ingredients. Although, many Indian women continue to use commercialized skin lighteners, some choose to use traditional homemade products made of ingredients from plants and fruits. In East Asia, 30% of Chinese, 18% of Hong Kong, and 20% of Taiwanese women used skin lighteners on a regular basis. In Latin America, the high-end products choose hydroquinone as their chemical of choice. In North America and Europe White women use hydroquinone, along with skin peeling, exfoliants, and sunscreen to remove and decrease hyperpigmentation such as freckles ad age spots (Glenn, 2008).

Societal awareness of cultural and racial diversity is imperative to eliminate pressure to change an individual’s appearance. Although, these initiatives address social inequalities, they must also include discussions on skin tone as it is the first observable characteristic that is used to evaluate individual differences (Thompson & McDonald, 2016). In fact, colorism helps us better understand how racism works in our contemporary society and as long as racism remains intact, colorism will continue resulting in women engaging in harmful tactics to achieve unrealistic beauty standards (Hunter, 2007).

Written by LaToya Hampton

References

Colorism (2015, October). National Conference for Community and Justice   
Retrieved November 11, 2017 from https://nccj.org/sites/default/files/uploaded_documents/colorism.pdf

Glenn, E. N. (2008). Yearning for lightness: Transnational circuits in the marketing and
consumption of skin lighteners. Gender & Society, 22(3), 281-302. doi:10.1177/0891243208316089

Herring, Cedric, Verna M, Keith, and Hyward Derrick Horton, eds. 2003. Skin deep: How race
and complexion matter in the “color blind” era. Chicago: Institute for Research on Race and Public Policy.

Hughes, Michael and Bradley R. Hertel. 1990. “The significance of color remains: A Study of
Life Chances, Mate Selection, and Ethnic-consciousness among Black-Americans.” Social Forces 68(4): 1105-20.

Hunter, M. (2007), The Persistent Problem of Colorism: Skin Tone, Status, and Inequality.
Sociology Compass, 1: 237–254. doi:10.1111/j.1751-9020.2007.00006.x

Thompson, M. S., & McDonald, S. (2016). Race, skin tone, and educational achievement. Sociological Perspectives, 59(1), 91-111. doi:10.1177/0731121415580026

Let’s Talk About Sex: Bringing Childhood Sexual Abuse Out of the Closet and Onto the Table//Aimee M. Poleski, M.A.

Photo Credit: http://www.buscarfondos.com/preview/1825/1600x1200/prefeitura-de-belo-horizonte

Sexual abuse is defined as “unwanted sexual activity, with perpetrators using force, making threats or taking advantage of victims not able to give consent (Kazdin, 2000).”  Children are frequent, common targets for penetrative and non-penetrative sexual acts, most often assaulted by a family member or other trusted adult (Lalor & McElvaney, 2010). This form of trauma is most often experienced by young girls.

Childhood sexual abuse (CSA), one of the most damaging traumas, is well documented throughout history, yet this universal problem began gaining attention only as recently as the 1960s (Lalor & McElvaney, 2010).  As something that appears to be an innate and often generational form of dysfunction fairly unique to humans, sexual abuse is an enduring, common phenomenon.  However, the true and present danger of CSA is one that does not receive comparable attention as threats more typically discussed, such as drugs, alcohol, or community violence.  Statistics range, but on average, about 30% of women will be sexually abused before the age of eighteen, and just under 15% of males are victims of CSA.  Over half of childhood sexual abuse cases involve penetrative abuse, and about 47% are incestuous.  Though perpetrators are most often men and victims most often female, both boys and girls are sexually abused by both sexes, with the perpetrator most often being someone with whom the child has a close or trusted relationship.  The effects of forced sexual contact on a child are deeply impactful and longstanding, with the victim experiencing psychological distress that manifests through various emotional, psychological, behavioral, and social problems.

Trust that up to a third of children in any school classroom may have been sexually abused. For many of these children, traumatic events persist.

Children who are sexually abused are twice as likely to experience future sexual trauma.  This is especially true for women.  Various emotional, psychological, and social factors effect this potential.  Initially, a child’s ability to seek out rewards from his environment becomes inhibited or distorted.  During normal childhood development a reward is experienced from emotional satisfaction gained through relationships (Lalor & McElvaney, 2010).  When sexual contact is forced upon a child, he comes to lack the ability to appropriately derive rewards from relationships.  This may be due to the distortion that occurs when a child does not experience reward through the sexual act or is rewarded for behaving in a way that facilitates the abuse, such as accepting a gift for keeping it a secret.  Truly rewarding experiences, such as a hug or nonsexual physical affection, may become less rewarding to the child through coming to associate physical contact and forced sexual acts.  This deficit can lead to maladaptive behavior that may effect the potential for risk taking behavior and revictimization.

Abuse stems from abuse.

Deficits in interpersonal functioning may contribute to patterns of dysfunction in relationships, increasing the potential for involvement in future abusive relationships.  This is especially true for those who become susceptible to coercion.  When early experiences normalize feeling unsafe, a child becomes less able to sense danger and respond appropriately. At times, feeling helpless can cause a child to cease efforts to stop or prevent the abuse, resulting in learned helplessness (Filipas & Ullman, 2006). This response, outwardly observable as a characteristically apathetic response to danger, hinders an individual’s ability to assert oneself in future compromising situations.  Failed attempts at preventing childhood abuse reinforce an individual’s sense of powerlessness.  They may come to believe that outcomes are outside of their control, exhibiting little resistance to future unpleasant experiences. The CSA victim can also develop a range of inappropriate sexual behaviors and associate sex with pain or punishment (Grauerholz, 2000). Pain and coercion become normal within their view of sexuality, and these individuals are more likely to tolerate low affection, pleading, and various forms of coercion. These maladaptive behavioral responses can ultimately cause an individual to be more likely to submit to forceful acts, increasing the prospect of revictimization during adolescence and adulthood.

Bad behavior is not a product of immaculate conception.  

Many children who are sexually abused exhibit behavioral problems. Adolescents who were sexually abused are more likely to run away from home, engage in consensual sex early, use drugs or alcohol, or exhibit promiscuity (Grauerholz, 2000).  Less blatant behavior may be observed in withdrawal or isolation. Clearly, such behavior is not well-received by families or the community. However, I encourage any parent who observes these behaviors to try to understand what is driving them. Quite often, the underlying cause could be sexual trauma. Children and adolescents often choose to speak through their behavior rather than their words.  Listen to what you see. 

Neglect is not limited to failing to meet a child’s physical needs.

Parents often do not believe reports of sexual abuse. While it may feel difficult, even impossible, to believe your child has been sexually assaulted by a family member or other trusted adult, the adult that has access to your child simply has opportunity to abuse him. That person is most likely a family member or friend, and your faith in believing those close to you would not harm your child may enable the abuse.  This is understandably painful.  Facing this reality upheaves people’s lives.  Family ties are severed, marriages end, or distrust can breed within a social network or community.  Yet the consequences of confronting the abuse are necessary to prevent it from recurring. Sadly, family members are less likely to be reported due to guilt and shame the family system experiences (Grauerholz, 2000). Not only does this allow the child to remain accessible to the abuser, it leaves the child to experience the persistent, longstanding emotional and psychological distress that arises from a parent not protecting him or her. I have worked with many adults in individual therapy who spend years grappling with not having felt protected by parents and struggle to cope with the awareness that their abusers are still free to abuse others. The single most beneficial thing a parent can do when a child discloses sexual abuse has occurred is to believe the child. The next best thing the parent can do is take legal action to ensure the abuse ends without another victim.

Get comfortable with discomfort. 

If you are concerned a child has been sexually abused or would like to understand what may be potential indicators, there are some common behaviors that can be observed in victims.  Some of these behaviors are protective, such as bed wetting or nightmares, observed during early childhood, or poor personal hygiene, more common in adolescents (NSOPW). These behaviors serve as attempts to make oneself less desirable in effort to discourage the abuse.  Unusual behavior, such as sexual language or play, should receive attention. Remember that a child has no basis for sexual knowledge, so if he or she speaks in a sexual manner you can err on the side of caution in assuming the content came from somewhere. Be attentive to a child having new toys, gifts, or money in his possession for no reason. These things could be used by the perpetrator to bribe the child to stay quiet or groom the child to trust the adult, preceding abuse.  Behavioral signs vary, but if you are paying attention to your child you will notice an uptick in aggressive, unruly, withdrawn behavior, or a behavior that simply seems abnormal for your child.  If something does not seem right, explore it. Be mindful that abuse occurs quite commonly in boys, and they are less likely to perceive themselves as victims and therefore less likely to report CSA.

Get comfortable with conversation.

Talk to your child about sexual abuse. Children can understand the concept of sexual danger when communicated in an age appropriate way, and through my work I have come to believe that children should be educated about sexual abuse from the moment they begin to speak. Infancy, sadly, does not prevent against sexual abuse, and a child at this stage in development has no means to protect herself.  However, a child can begin to understand the real danger of CSA during toddlerhood. I recommend initially framing discussion about body parts to the “swimsuit rule,” a common reference indicating no adult can touch the child on parts of the body a swimsuit covers.  Be sure to explicitly state exceptions by indicating a medical professional can assess these areas with a trusted adult in the room and explain under what circumstances. I also believe that there is no need to create childish pet names for the vagina, penis, anus, and breasts. These body parts have unique biological functions that are entirely unrelated to sex behaviors. They are used for urinating, defecating, and breastfeeding.  In talking to your child about sexual dangers, educate your child about the true functions of these body parts.  Limiting a child’s understanding of these normal, every-day behaviors may also influence the potential that a child will eventually identify sex organs more so with sex than other functions. Tell your child that if anyone asks to see these areas or exposes themselves, to say no, leave the room, and tell someone as soon as possible.  Get comfortable with these discussions, have them over time at different developmental phases, and experiment with practice conversations to help your child master assertiveness in uncomfortable situations. Help your child avoid feeling shame and embarrassment in discussing their bodies to increase the prospect that he or she will come to you if there is something important to discuss.  Think about it: Would you prefer they turn to you, someone else, or no one at all?  Be your child’s safe space.

Trust the influence of your role.

Childhood sexual abuse exists. I believe it can be found in most classrooms, neighborhoods, churches, daycares, or homes.  Girls are most often preyed upon, yet it is important to acknowledge the risk exists for both sexes.  Bring the reality of this danger into regular discussions as you would drugs, alcohol, or other threats to your child’s well-being.  There is no shame in preparing ourselves and our children to face being confronted by a sexual abuse perpetrator.  If we willingly arm ourselves with guns and other means to avoid various threats to our wellbeing, why are we so reluctant to be well-prepared to face unwanted sexual advances?  A child does not have to understand sex to be as prepared as possible if confronted with sexual acts. In educating children, we are preparing them to respond in the best way possible.  Over time, with continued discussion, this common phenomenon may become more rare, and ideally, obsolete.  Yet for the threat to become less present, we need to start talking about it.

Written by: Aimee M. Poleski, M.A.

Filipas, H. H., & Ullman, S. E. (2006). Child sexual abuse, coping responses, self-blame, posttraumatic stress disorder, and adult sexual revictimization. Journal of Interpersonal Violence, 21(5), 652-672.

Grauerholz, L. (2000). An ecological approach to understanding sexual revictimization: Linking personal, interpersonal, and sociocultural factors and processes. Child maltreatment, 5(1), 5-17.

Kazdin, A. E. (2000). Encyclopedia of psychology, Vol 6, New York: American Psychological Association.

Lalor, K., & McElvaney, R. (2010). Child sexual abuse, links to later sexual exploitation/high-risk sexual behavior, and prevention/treatment programs. Trauma, Violence, & Abuse, 11(4), 159-177.

NSOPW: U.S. Department of Justice. Recognizing Sexual Abuse: Learning the Warning Signs. Retrieved from https://www.nsopw.gov/en-US/Education/RecognizingSexualAbuse

The Invisible Struggle of First-Generation Latina College Students//Josefina Sierra, B.S.

Photo from: Google Images

As a first-generation Latina college student, I did not know what to expect when I stepped foot on a college campus and began my journey towards a higher education. I, like many other first-year college students, was nervous about what the course load would be like in college, how big the classrooms were, and my performance in college-level courses. However, my greatest difficulties came from barriers I was not previously aware of deriving from aspects of my culture and identity as a first-generation Mexican American. Pressure to portray a good daughter image by driving long distances to return home most weekends interfered with my attempts to create a connection with my university and academic ambitions. I found this trend to be incredibly common among a variety of my peers who also identified as a first-generation Latina college student, and I realized there is a bigger phenomenon that occurs within Latin American families that create difficulties transitioning to the typical individualistic culture among American college campuses.

The experiences of Latinas in higher education are unique in that cultural values such as familismo and marianismo interfere with the individualistic culture commonly found in American colleges and universities. Familismo emphasizes family loyalty and co-dependence among family members as well as gender expectations, since Latina women are typically expected to prioritize family over their individual needs (Calzada, Tamis-LeMonda, & Yoshikawa, 2012; Espinoza 2010). Marianismo also contributes to the experiences of first-generation Latina college students through its emphasis on self-sacrifice, passivity, and idealizes women as having a sacred duty to family (Hussain, Leija, Lewis, & Sanchez, 2015; Leyva, 2011). A study by Espinoza (2010) studied the experiences of doctoral psychology Latina students and found that participants with a strong sense of familismo placed a high value on being a good daughter, therefore drawing upon their bicultural identity to navigate the cultural bind they were experiencing when having to decide between educational demands and family demands. While familismo and marianismo can create resilience in Latina college students by providing familial support and creating a sense of community, it can also harbor difficulties with the academic demands of a college education by expecting Latina women to continue prioritizing familial duties even after moving away to college.

It is important to be aware of these obstacles first-generation Latina women face in higher education in order to create structural and institutional change such as improving outreach efforts, bringing more awareness of the issue to faculty/staff within universities, and ensuring Latinas feel a sense of belonging to their academic homes (Espinoza, 2010). Additionally, it is crucial to be aware of intersecting identities that may exacerbate the difficulties of managing school-family demands such as sexual orientation, immigration status, and socioeconomic status (SES). Lastly, by making this issue more visible, current first-generation Latina college students and prospective first-generation Latina college students will feel more supported by their universities thus creating an inclusive campus environment for its students.

~ Written by Josefina Sierra, B.S.

References

Calzada, E. J., Tamis-LeMonda, C. S., & Yoshikawa, H. (2012). Familismo in Mexican and Dominican families from low-income, urban communities. Journal of Family Issues, 34(12), 1696-1724. Doi: 10.1177/0192513X12460218. 

Espinoza, R. (2010). The good daughter dilemma: Latina managing family and school demands. Journal of Hispanic Higher Education, 9(4), 317-330. Doi: 10.1177/1538192710380919.

Hussain, K. M., Leija, S. G., Lewis, F., & Sanchez, B. (2015). Unveiling sexual identity in the face of marianismo. Journal of Feminist Family Therapy, 27, 72-92. Doi: 10.1080/08952833.2015.1030353.

Leyva, V. L. (2011). First-generation Latina graduate students: Balancing professional identity development with traditional family roles. New Directions for Teaching and Learning, 127, 21-32. Doi: 10.1002/tl.

Tax Reform and You//Valerie Ryan

Photo from: https://www.flickr.com/photos/trialsanderrors/4327173385 

If you’re like me, when you hear the words “tax reform” you sort of shrug and attempt to slowly back away from whoever uttered the phrase. I don’t know much about the tax code and I don’t want to be pulled into a boring conversation to which I can’t contribute anything meaningful. Until this month, all I knew about taxes is that, like many graduate students, I qualify for a refund every year: my stipend is large enough to live on, but small enough to put me in the second lowest tax bracket.

I started caring about taxes two weeks ago when House Republicans proposed taxing the tuition waivers many of us rely on to fund our educations. As an out-of-state student with no chance of qualifying for in-state tuition (at my school you have to own a home or business in the state or marry a state resident to qualify) my taxable income would more than double, resulting in my small stipend shrinking so much I won’t be able to afford rent and groceries.

The “good” news is that the Senate version of the tax plan does not include taxing tuition waivers. The bad news is that the House and Senate need to come to an agreement and they could decide at any time that our tuitions should be taxable income (1). The resulting increases in taxes discourages those of us who are not independently wealthy from pursuing an advanced degree in the United States (2).

But if we look past the sections of the tax plans that affect graduate students, we see a much bigger problem: the rich benefit the most from the tax reforms and the poor benefit the least. According to the Senate version of the proposal, big corporations receive an enormous tax cut, which adds to the wealth of those in the highest corporate positions and does very little to grow the economy. The wealthy would receive a 1% deduction in taxes from the current rate, they will become eligible for the child tax credit, they can deduct interest paid on mortgages worth up to one million dollars, and they benefit from an increase in the threshold of tax free inheritance (3).

The Senate plan won’t take away any of the tax credits already in place for those who don’t make enough money to pay federal income tax, but those in the lowest tax bracket won’t receive any benefits from the plan, either. The proposal raises the United States’ debt, which will lead to funding cuts in programs that benefit those in the lowest economic brackets (4, 5). Republicans included cuts to programs such as Medicare, Medicaid, and the Supplemental Nutrition Assistance Program (SNAP) in their budget, which passed the House and Senate last month but will need to be approved by Congress (6, 7). This tax plan attempts to use taxes generated from the middle and working classes to cover tax cuts given to the wealthiest Americans by targeting education and the poor.

As feminists, graduate students, and psychologists we need to use our privilege to advocate for those with less privilege. We’ve seen the research – we know that living in poverty adversely affects mental and physical health (8). We know that those living in poverty are disproportionately disadvantaged groups, such as children and people of color (9). We can’t start caring about these issues only when our stipends are threatened.

We need to contact our representatives. We need to educate others about what’s happening. We need to protest unfair bills and policies. We need to conduct research that doesn’t blame the victims of economic hardship. And we need to pressure our professional organizations to end institutional distancing from the poor (10). The tax system may indeed be broken, but stealing from the poor and giving to the rich is not the way to fix it.

~ Written by Valerie Ryan

References

1. Kreighbaum, A. (2017, November 10). Higher ed in the Senate tax bill. Retrieved from: https://www.insidehighered.com/news/2017/11/10/senate-tax-bill-has-some-not-all-provisions-alarmed-higher-education-leaders-house
2. Kirby, J. (2017, November 7). The GOP bill could be a disaster for PhD students. Retrieved from: https://www.vox.com/policy-and-politics/2017/11/7/16612288/gop-tax-bill-graduate-students
3. Rappeport, A. (2017, November 9). House and Senate have big differences to bridge on tax plans. Retrieved from: https://www.nytimes.com/2017/11/09/us/politics/tax-plan-house-senate-differences.html
4. Golshan, T. (2017, November 2). 2 winners and 3 losers from the Republican tax bill. Retrieved from: https://www.vox.com/policy-and-politics/2017/11/2/16595980/winners-losers-house-republican-tax-bill
5. Long, H. (2017, November 10). Winners and losers in the Senate GOP tax plan. Retrieved from: https://www.washingtonpost.com/news/wonk/wp/2017/11/10/winners-and-losers-in-the-senate-gop-tax-plan/
6. Bacon, P. (2017, October 26). What the GOP budget taught us about the party’s tax reform plans. Retrieved from: https://fivethirtyeight.com/features/what-the-gop-budget-taught-us-about-the-partys-tax-reform-plans/
7. Shapiro, I., Kogan, R., & Cho, C. (2017, September 5). House GOP budget cuts programs aiding low- and moderate-income people by $2.9 trillion over decade. Retrieved from:  https://www.cbpp.org/research/federal-budget/house-gop-budget-cuts-programs-aiding-low-and-moderate-income-people-by-29
8. Evans, G. W. (2004). The environment of childhood poverty. American Psychologist, 59(2), 77 – 92.
9. Dreyer, B. P. (2013). To create a better world for children and families: The case for ending childhood poverty. Academic Pediatrics, 13, 83 – 90.
10. Lott, B. (2002). Cognitive and behavioral distancing from the poor. American Psychologist, 57(2), 100 – 110.

An Ode to My Girl Boss BFFs//Shelby Madison Burton

Photo Credit: http://www.tameramowry.com/ask-tamera-rise-negativity-together/

At 24 years old, I spent the first 75% of my life looking for female friendships that would complete a missing part of me and the latter 25% of my life being transformed by them.  And during this time, I learned that if I wanted to attract Girl Boss BFFs, then I had to embody the qualities of one, too.  In retrospect, with the best intentions and the utmost humility, I must admit that I was doing it all wrong.  This is hard for me to disclose because I have always defined myself as being both a Girl Boss and a good friend, but it was not until recently that I had an epiphany: not only were some of my values and assumptions about female friendships inaccurate, but they were also contributing to the disturbing narrative of cattiness and shame related to being a woman in itself.

I have been lucky enough to assemble an amazing crew of Girl Boss BFFs from various ages, cultures, disabilities (visible and invisible), religions, and socioeconomic backgrounds, and these are just some of the lessons I have been inspired to share with others:


1. Replace the thought that “girls who wear make-up are so high maintenance” with the words, “You go, girl! You rock that eyeshadow!”

This one goes out to the friends who taught me that make-up and self-worth are unrelated.  I spent so much time ignorantly shaming others for not being natural and for defining high maintenance based on stereotypically effeminate activities that I never realized that, for many, make-up can be a form of self-expression and self-care.  If you want to do a Sunday night charcoal face mask to relax before a busy week or paint on a pop of lipstick to give you that extra boost of confidence, who am I to judge?


2. Replace the common line that “I get along better with boys” with the more empowering “I get along best with individuals who are [insert adjective].”

I used to say this. A lot.  It makes me sad to think that I was putting my own gender down, rather than lifting us up.  This simple statement insinuates that women are inherently flawed.  The narrative that female friendships are dramatic, competitive, or fragile is only endorsed by declaring that men are easier to befriend and get along with.  But we all know that there are more differences within groups than between them.  Thus, this says more about the person making the judgment than the individual being judged, begging the question: what traits are you projecting onto women to make them appear dramatic, competitive, or frail?


3. Replace passive aggression with assertiveness.

As women, we are socialized to be indirect and obsessively concerned about others’ well-being.  But here is the deal: stop pretending you are “fine.”  If you are upset with a friend, and she is decent enough to authentically apologize and put forth effort into healing the friendship, do not passive aggressively pretend that you are okay.  You may justify this by saying that you want to move on, but in actuality this is a relationally aggressive way to instill guilt in your friend and contributes to the narrative that women are not allowed to be assertive—not only because you strategically chose not to be assertive in a way that benefits you, but because you shamed your friend for assertively and bravely apologizing in the first place.

If you are not okay because of something unrelated to a friendship, help us help you.  Empowered women empower women.  Even if you assertively state that what you need is some personal time to process life on your own, that is more direct than saying that you are “fine.”  We should be empowered to feel the emotions we are feeling, and communicate how we wish to deal with those emotions accordingly.  We must assert our ability to be assertive so that others can feel freedom to do the same.


4. Replace 24/7 happiness with raw, vulnerable emotion.

I thought that by masking my emotions with a consistent state of disingenuous happiness, I was promoting happiness in others.  In fact, what I was doing was promoting the disingenuousness itself.  It was not until my best friends found me in a year-long sobbing puddle of depression after hearing of my loved one’s passing that I understood that the thickest of friendships is built on a foundation of vulnerability.  Once I shared these experiences with them, we were better able to connect over the terrible, beautiful tragedies of life.  We must challenge the idea that anything other than happiness is weakness, and vulnerability is one of our greatest tools in ending this conflict.


It is through humble introspection that we must confront the microaggressive reality we are encouraging through commonly held beliefs about female friendships.  And in case you are wondering, the clearest indicator of how much you adhere to the title of a Girl Boss BFF is by examining the female friendships that surround you.  I am always surprised to see how high they have lifted me, how far they have pushed me, and how full they have filled me. And guess what? Some of them rock BECCA highlighter while others have never seen a tube of mascara but we are all united by our mutual camaraderie, assertiveness, and vulnerability.

XOXO to my Girl Boss BFFs. You inspire me endlessly.

~ Written by: Shelby Madison Burton 

The Angry Feminist//Renee Mikorski, M. S.

Photo from: https://www.pinterest.com/pin/349380883567638119/?lp=true

        Anger has been on my mind as of late because I have been experiencing a lot of it. We as women are not supposed to be angry- we are supposed to be complacent, compliant and pleasant. Anger is reserved for men to use against women and against other men. Anger is violent and is not a “good look” for a woman.

However, I have been thinking about the pros and cons of experiencing and utilizing anger in feminist and social justice work. Audre Lorde states that “[Anger], focused with precision … can become a powerful source of energy serving progress and change” (Lorde, 1984/2007). Anger can motivate and energize marginalized individuals to action against the forces of oppression and fuel that momentum for progress and change.
However, when does anger become destructive? Not to the oppressor but to the oppressed? As women, even if we are angry, there is an expectation that we will keep this anger inside because women are not supposed to be angry. Therefore, I think because of socialization we still keep these feelings inside, especially when we are not in circles where expressing that anger will be validated. On the flip side, how might consistently expressing that anger affect our interpersonal relationships and our mental health?
There seems to be a double-edged sword in terms of the role of anger in feminism and social justice. On the other hand, I do recognize my own biases in writing this article as someone who, on the spectrum of introvert-extrovert, falls more towards the side of introvert. It is my nature to keep things in and internalize. But, despite this predilection I imagine there are women out there who feel the same as me. And when this anger is held inside (whether due to introverted-ness or through socialization), it can be extremely destructive.
I’m sure most of you reading this have heard the phrase “anger directed inward is depression”. But, what if that anger is still directed outward but is not expressed? What does that mean and how does it affect our work as social justice advocates and as clinicians who are supposed to be emotionally available for our clients?
Anger can motivate and empower but it can also harm us mentally and interpersonally. I don’t know how to let go of my anger without also losing my passion for this work. I realize I am still growing in my development as a social justice advocate and radical feminist, but this is one growing pain that is hard to adjust to.

~Written by: Renee Mikorski, M. S.

Lorde, A. (1984/2014). Anger as a response to racism. In P.R. Grzanka (Ed.), Intersectionality: A foundations and frontiers reader (p.171-175). Boulder, CO: Westview Press.

Feminist Men in a Closet//Giazú Enciso Domínguez Ph.D

Photo from: http://jimcookeillustration.tumblr.com/

My optimistic friends tell me that step by step people will understand feminism. They tell me that it is a matter of time before heterosexual women realize how important a feminist partner is. That when we realize, male macho men will be single, because women will not want to go out with them anymore. I am not so optimistic;  although I know the way is to educate people, I do worry about the Feminist Men in the Closet.

I define Feminist Men in a Closet as men who do not take action. Those who decided to be quiet, when their words are required. Those who could use their privileges in favor of the women, and they decide not to do it. It is like watching men, enter a closet and decide to lock the door from the inside and stay quiet.

Feminist Men in the Closet are men who know about gender perspective, men in favor of equality, men who consider themselves feminist… in silence. They say it between whispers. Men who truly believe in equality are more informed and try to make their fight; but they do it once a week, as long as it is not on Monday Football. Men who profess feminism outside their homes, but inside is another story.

I do worry about Feminist Men in a Closet. I see my female friends - independent women who are strong, happy, determined, but crying because when those men are around   they won’t take them seriously. Those men used to think inside their closets: “my female friends are wonderful and empowered!”, but in reality, when they are outside, they choose a woman whom they wish to control.

I do worry about Feminist Men in a Closet. I see informed me who read about feminism; men who know Butler, Haraway, Beauvoir; men who know concepts and handle theories. Men that learn about new masculinities, but at home they do not know where the broom is, how to clean a bathroom, who the pediatrician of their children is or what the weekly food budget is; or on the other hand, those who wait for his reward for "helping" at home.

I do worry about Feminist Men in a Closet. Men who share videos about women's achievements, or the speeches of Madonna, Emma Watson or Reese Witherspoon, but at the same time their WhatsApp groups are full of tits, butts, moans, and pornography (consensual or not).

I do worry about Feminist Men in a Closet. Those who give couples advice and comfort to their female friends, but they are controllers and jealous of their own partners. Those who have in their vocabulary words like heterosexism, heteropatriarchy, intersectionality, but cannot pronounce words like menstruation, period, bleed or tampon. Those who had an amazing brotherhood but do not speak up and silence their male friends when they make jokes about a woman or stop the objectification.

What is more, now I think I am more concerned about the Feminist Men in a Closet than the macho one. I am more concerned about an “informed man,” than an everyday man who does not know the topic. Feminist Men in a Closet are not men who do not know, but men who decide when it is convenient to know. When to shut up and raise his voice. When it is convenient to lose privileges and in front of whom. When it is convenient to come out of their closet to enter into a female feminist bed. I'm preoccupied with these Feminist Men in a Closet. It makes me doubt the title of “Feminist” and it leaves me wondering about what will be inside that closet ...

This does not mean that feminism does not want Feminist Men at all. I do not intend to distance men from the feminist movement. On the contrary, this is a call to get men out of their closets. I understand the difficulty that this entails. I ask myself why would men renounce their privileges? Why should men justify themselves when they are questioned about the relationship between feminism and their manhood? Why would men want to be mocked among their peers? I have seen how men diminish other men whom claim to be feminists, but I also have seen the strong brotherhood among men and I am sure it would endure the backlash. I would like to understand how the closet could be a “male survival strategy” but we have to remember that Feminism is a fight about our literal survival too.

This is a call to get out of your closets. To speak your feminism. To use your male privileges, your position in this world, your brotherhood. The feminist fight will not be won only among women. We need feminist men, but not in their closets. As paradoxical as it sounds, in 1920 USA won womens suffrage rights because men went and voted for it. Men fought for us. This is an inclusive battle. We want you on our side. We want you outside your closet.

~Written by Giazú Enciso Domínguez Ph.D

Shifting Attitudes:Individuals Engaged in Sex Work//Kayla Bolland-Hillesheim

Photo from www.nusconnect.org.uk

Individuals engaged in sex work (IESW) have long been seen through a lens that focuses on the mental illness and stress they experience (1). Even among activist subgroups, the view of IESW can be combative. Sex trafficking is clearly a human rights violation from any feminist perspective. Sex work, in which a person may choose to engage, is a separate issue. There has been debate among feminists over whether sex work is truly empowering or flat out exploitative (2). However, this either-or thinking leaves little room for the acknowledgment of intersecting identities within the sex work industry (3).

While there are common and very real concerns associated with engagement in sex work, such as substance use (4) or sexual abuse (5), there is little attention given to the coping strategies and strengths of IESW (6). Given the rigid, opposing ways in which sex work has been perceived within the feminist debate, it’s time to reconsider our attitudes and how they may be impacting IESW. Majority moral judgments made about their work may contribute to internalized stigma and isolation among IESW (7), which can lead to low self-esteem, shame, despair, and a sense of powerlessness (8).

This change in perspective acknowledges how IESWs’ experiences may vary depending upon the location in which they work and where their occupation falls along the hierarchy within the sex work industry (9). All of this may further be impacted by their various intersecting social identities, such as ethnicity, sexual orientation, gender identity, and socioeconomic status (10).

There are differences between street and indoor sex workers regarding practices, job satisfaction, self-esteem, physical and psychological health, and victimization (11). In qualitative interviews with trans women of color, some considered entering sex work a cultural norm as they began their transition. It allowed them to join in a community of other trans women, especially after many were rejected by their family members (12). Additionally, a participant in a study by Koken (2012) said she saw sex work as an effective way to supplement her income from disability and felt affirmed by the positive attention of clients who value her appearance and do not see her as disabled first and foremost. 

Our attitude shift should include a focus on resiliency and broadening our understanding of this population to encompass their whole experience, not just parts of it.

~Written by Kayla Bolland-Hillesheim

References

1. Maddux, J. E., Gosselin, J. T., & Winstead, B. A. (2008). Conceptions of psychopathology: A social constructionist perspective. In J. E. Maddux & B. A. Winstead (Eds.), Psychopathology: Foundations for a contemporary understanding (2nd ed., pp. 3–18). New York, NY: Routledge/Taylor & Francis Group.
2. Limoncelli, S. A. (2009). The trouble with trafficking: Conceptualizing women’s sexual labor and economic human rights. Women’s Studies International Forum, 32, 261–269.
3. Benoit, C., & Shaver, F. M. (2006). Critical issues and new directions in sex work research. Canadian Review of Sociology and Anthropology, 43(3), 243-252. doi:10.1111/j.1755-618X.2006.tb02222.x
4. Ward, H., Mercer, C. H., Wellings, K., Fenton, K., Erens, B., Cpoas, A., & Johnson, A. M. (2005). Who pays for sex? An analysis of the increasing prevalence of female commercial sex contacts among men in Britain. Sexually Transmitted Infections, 81, 467– 471. doi:10.1136/sti.2005.014985
5. Abramovich, E. (2005). Childhood sexual abuse as a risk factor for subsequent involvement in sex work: A review of empirical findings. Journal of Psychology & Human Sexuality, 17, 131–146.
6. Burnes, T. R., Long, S. L., & Schept, R. A. (2012). A resilience-based lens of sex work: Implications for professional psychologists. Professional Psychology: Research and Practice, 43(2), 137-144. doi:10.1037/a0026205
7. Sex Worker Education and Advocacy Task Force. (2005). Coping with stigma, discrimination, and violence: Sex workers talk about their experiences. Retrieved from http://www.sweat.org/za/docs/coping.pdf
8. Moane, G. (2003). Bridging the personal and the political: Practices for a liberation psychology. American Journal of Community Psychology, 31(1–2), 91–101. doi:10.1023/A:1023026704576
9. Cusick, L., Martin, A., & May, T. (2003). Findings 207: Vulnerability and involvement in drug use and sex work. Report from the Communication, Research, Development and Statistics Directorate. London, UK: Home Office.
10. Buttram, M. E., Surratt, H. L., & Kurtz, S. P. (2014). Resilience and syndemic risk factors among African-American female sex workers. Psychology, Health & Medicine, 19(4), 442-452. doi:10.1080/13548506.2013.824595
11. Lever, J., & Dolnick, D. (2010). Call girls and street prostitutes: Selling sex and intimacy. In R. Weitzer (Ed.), Sex for sale: Prostitution, pornography, and the sex industry (2nd ed., pp. 187–203). New York: Routledge.
12. Sausa, L. A., Keatley, J., & Operario, D. (2007). Perceived risks and benefits of sex work among transgender women of color in San Francisco. Archives of Sexual Behavior, 36(6), 768-777. doi:10.1007/s10508-007-9210-3
13. Koken, J. A. (2012). Independent female escort's strategies for coping with sex work related stigma. Sexuality & Culture: An Interdisciplinary Quarterly, 16(3), 209-229. doi:10.1007/s12119-011-9120-3

LETS TALK ABOUT: PORN//SAMANTHA CAMARDO

Photo Citation: https://unboundbox.com/blogs/magazine/list-of-the-best-feminist-porn 

Disclaimer: The feminist pornography debate is multifaceted and contains different opinions and ways of thinking. This blog looks at ideas from mainstream, heterosexual pornography from a critical perspective and offers ways in which we can still view porn without having to deal with the controversial issues that are often seen in the films. What follows is meant to spark a discussion about mainstream pornography and feminist pornography. 

As feminists, it is easy for some to reject the porn industry and everything it represents. Pornography offers unrealistic representations of body types, shapes, sizes, and what healthy sex should look like (Jensen, 2007). Depending on the film, it can also depict women as submissive and it usually focuses on the importance of the male orgasm. Similarly, Fritz and Paul (2017) found that mainstream pornography contains significantly more depictions of female objection than feminist pornography. While there may be differences of opinions, if there were one thing we could all agree on, it might be that porn has not always been based on gender egalitarian ideals.  

Some might say, “it is just acting” or “it is just a fantasy.” It would be naïve to think that all men or women who view porn seek out porn that inherently degrades women. However, it would also be naïve to think that porn has no effect on society and its viewers (McKenzie, 2011). McKenzie (2011) goes on to say that there is a very real possibility that generations of young men and women have and will come to view the degradation of women as a very normal part of sex. Even if it is imaginary, when we gain sexual arousal from films that humiliate and shame women, it has the potential to change not only the society’s view of sex and women, but also the mindset of individuals who consume it (McKenzie, 2011). By becoming more aware of this, we can acknowledge that porn can sometimes perpetuate harmful ideas about sex, and therefore we can avoid that kind of porn. Rather than completely censoring people’s opportunity to explore their sexual desires, why not push people in the direction of websites that contain “female-friendly” videos that depict mutually enjoyable experiences?

Feminist pornography has steadily grown and stands in opposition to the mainstream pornography industry. It is known for its interest in deconstructing stereotypical portrayals of female sexuality and trying to construct more diverse representations (Liberman, 2013).

Some might be wondering, what makes porn feminist porn? Here are five rules from https://everydayfeminism.com/2013/09/feminist-porn/:

1. Both the male and female actors or even their characters, should be treated as equals

2. Male-female sex should not be presented as something that men do to women or that women do for men.

3. Sex is something that people do (most of the time) in the context of a larger relationship. It should reflect the relationship the characters have.

4. Kissing, touching, and hugging are just as important as the lovemaking is. 

5. Sex is not something a couple does for other people but as something they do for themselves—they should be enjoying the sex, not just going through the motions. 

Growing numbers of women are directing and producing films where the focus is on the female orgasm and satisfaction compared to most typical mainstream porn directed by men (Kort, 2010.)  Kort (2010) also believes that women who are making these films are actively removing the misogyny from porn. Fritz and Paul (2017) believe that feminist pornography may be giving different and possibly better sexual scripts compared to mainstream porn. Feminist pornography films focuses on consent, communication, fair pay, and safety during sex. Overall, more porn sites are teaming up with content providers to feature porn made by and for women. 

However, there are caveats to all of this. Feminist porn might still be inherently objectifying. And why should we assume that the women who perform in porn films are being degraded? There is still the potential possibility that these women are empowered through this type of work. I don’t expect the entire porn industry to change overnight but the concept of feminist porn has the potential to empower women on their own time, in a field that has historically been dominated by men.

~Written by Samantha Camardo

References:

Jensen, R. (2007). Getting off: Pornography and the end of masculinity. Cambridge, MA: South End Press.

Kort, J. (2010). Review of 'Getting off: Pornography and the end of masculinity'. Journal of Sex & Marital Therapy, 36(4), 383-385.

Liberman, Rachel Anne.  (2013). "The Politics of Mediating Female Sexual Subjectivity: Feminist Pornography and the Production of Cultural Variation" Journalism & Mass Communication Graduate Theses & Dissertations. 20. http://scholar.colorado.edu/jour_gradetds/20

McKenzie, S. (2011). Why the new 'porn norm' s hurting women. The Sydney Morning Herald,

O'Connor, R. (2013). What does feminist porn look like? https://everydayfeminism.com/2013/09/feminist-porn/

Why the Internet Needs More Women// Megan Brubaker

Picture Citation: https://razoredge-media.co.uk/men-vs-women-social-media-usage/

Gender differences have surfaced as a hot topic in technology. In July, a Google employee posted an anti-diversity message stating there were “biological” differences between men and women justifying the gender pay gap in tech companies. Other tech companies, such as Uber, have faced allegations of sexism. Women are often discouraged to pursue STEM degrees in the science, technology, engineering, and math fields. But why is the technology industry a “boys only” club? Do women have less interest or need for the internet and technology?

There are 2.8 billion users logging onto at least one social media platform daily. This mainstream phenomenon has blossomed over the past decade. In fact, it grew 22% in the last year. Facebook is the leading social media website with 83% of its users predominately female (Tracx.com, 2017). Through social media, users can relate to friends and strangers the status updates of their feelings, thoughts, and accomplishments. However, there are gender-specific behaviors on social media. Women tend to use the internet for social interactions and relationship building, while men are more likely to use the internet for task completion and information seeking. This explains why photo-sharing sites like Facebook and Instagram have a predominately female user base, while informational sites like Twitter, Reddit, and YouTube have a predominately male user base.

It is possible that gender differences online stem from evolutionary roots. Theoretically, men tend to seek out groups for protection and food gathering, while women tend to seek relationships for child bearing and protection of kin. These social roles were demonstrated in a study by David-Barrett and colleagues (2015). Analyzing 112,000 profile pictures worldwide, they found women favored dyadic relations, whereas men favored larger-male cliques. This implies that cross culturally, women desire more quality relationships than quantity. They seek the emotional relationship rather than the large-scale community of social networking.

Further gender differences are seen in motivations for internet use and utilization of time spent online.  Research in this area has found social media behavior is due to two psychological needs: for affiliation and for self-disclosure (Chen, 2015). Social media is a magnet for attracting women to fulfill these needs. Online interactions provide a venue to develop the ability to regulate responses, relate with tolerance and respect to others’ viewpoints, express condolences, celebrate, and engage in discussions (Pujazon-Zazik & Park, 2010). These are all features exercised in social interactions. Women have the power to express themselves and seek friendships that may not be readily available in their immediate environment.

This report illustrates the influence of gender on technology use. Gender plays a significant role in considering the purpose and use of technology. As previously discussed, gender acts as an influencing factor in technology adoption as men are perceived to be more technologically proficient compared to women. Similarly, gender difference is not being observed with respect to interaction via social media but males and females do have different agendas in using social network sites. Females mainly use the social network for the quality of relationships whereas males use it for seeking friends, or the quantity of relationships. This review can inform women how the gender gap in technology acceptance is occurring and ways this discrepancy can be addressed.

~ Written by Megan Brubaker

References

Al-Saggaf, Y., & Nielsen, S. (2014). Self-disclosure on Facebook among female users and its relationship to feelings of loneliness. Computers in Human Behavior, 36, 460-468.
Chen, G. M. (2015). Why do women bloggers use social media? Recreation and information motivations outweigh engagement motivations. New Media & Society, 17(1), 24-40.
David-Barrett, T., Rotkirch, A., Carney, J., Izquierdo, I. B., Krems, J. A., Townley, D., McDaniell, E., Byrne-Smith, A., & Dunbar, R. I. M. (2015). Women favour dyadic relationships, but men prefer clubs: Cross-cultural evidence from social networking. PLoSONE10(3):e0118329. doi:10.1371/journal.pone.0118329
Tracx.com (2017). Top network demographics. Retrieved from http://www.socialmediatoday.com/social-networks/top-social-network-demographics-2017-infographic
Kimbrough, A. M., Guadagno, R. E., Muscanell, N. L., & Dill, J. (2013). Gender differences in mediated communication: Women connect more than do men. Computers in Human Behavior, 29(3), 896-900.
Pujazon-Zazik, M., & Park, M. J. (2010). To tweet, or not to tweet: gender differences and potential positive and negative health outcomes of adolescents’ social internet use. American Journal of Men's Health, 4(1), 77-85.

Gender-Neutral Children’s Clothing: Options Matter!

Abigail Walsh, M.A., M.Ed.

Photo from: http://www.instyle.com/fashion/clothing/target-toca-boca-collection

In the past few years, we have seen a boom in gender-neutral clothing lines. Ellen DeGeneres made headlines when she collaborated with the Gap to create a not-so-girly line of clothing for girls, and later boys, citing the importance of “celebrating what makes you unique” (Clinton, 2015). Target, having already eliminated gender labels in their toy aisles, released a gender-neutral clothing line (pictured above) this summer (Whittaker, 2017).  John Lewis, a British retailer, recently announced that they would be labeling clothes as “for girls and boys” and “for boys and girls”, after consulting with Let Clothes Be Clothes, a group dedicated to ending gender stereotyping in the design and marketing of children’s clothes (Levine, 2017). Although each of these instances have been met with predictable backlash about political correctness, they have also been met with overwhelming support. These are just a few examples of companies that believe children shouldn’t be limited by the gender labels attached to their apparel. And we should be applauding these gender-neutral efforts, because gender appearance does matter.

As children start to understand the social categories of gender they seek out cues in their environment to inform what those categories mean (Martin, Ruble, & Szkrybalo, 2002). Gender-typed appearance, how feminine or masculine people dress, is a very salient cue to children about other people’s gender, as well as a representation of their own gender and gender identity. Clothing in particular, tends to be a fairly constant indication of gender, given how persistent these representations are in our society. Young children rely on physical appearance as an aspect of person perception, when differentiating others’ gender (Cahill, 1989; Zucker, Yoannidis, & Abramovitch, 2001). What we wear can also signify to others the social categories to which we belong (Feinberg, Mataro, & Burroughs, 1992; Freitas, Kaiser, & Hammidi, 1996; Freitas et al., 1997; Hutson, 2010). As such, clothing and appearance are closely tied to social constructions of gender in our society (Bartlett, 1994; Flanagan, 2008). If we desire to break down barriers associated with these social constructions, it would make sense to start with one of the most visible and identifiable markers of gender, our gender-typed appearance.

We also know that gender-typed appearance in childhood is associated with children’s gender-stereotyped cognitions. Studies have shown that wearing gender-typed clothing was associated with children’s gender-stereotypicality, how rigid they conceptualize the categories of gender, over time (Halim et al., 2013; Halim et al., 2014; Halim et al., 2016). One study found that children who believed gender to be important also dressed in stereotypical ways (Halim et al., 2014). A recent study found that simply having more knowledge and use of category labels (e.g., “girl”, “boy”, “lady”, etc.) was associated with dressing in gender-typed ways (Halim, Ruble, Tamis-LeMonda, Zosuls, & Walsh, under review). Knowledge of these categories has been tied to higher rates of gender-typed play in young children (Fagot & Leinbach, 1993; Weinraub et al., 1984; Zosuls et al., 2009, Zosuls et al., 2014), so it’s not surprising that there are similar findings with children’s gender-typed appearance.

This isn’t to say that children dressing in gender-stereotyped ways is necessarily a bad thing. Dressing in stereotypical ways is simply associated with conceptions of gender that are more stereotypical and rigid. These conceptions of social categories matter at a time when children are figuring out the limitations associated with each category (Martin et al., 2002). Removing gender-labels on clothing, or designing clothing targeted toward all children, helps to reduce these category-based limitations. Offering children gender-neutral clothing options may encourage children to think more flexibly about gender categories in person perception, and in the limitations, that come along with what boys and girls, men and women, are allowed to do in society. By expanding their wardrobe options, we may be expanding their minds.

~ Written by Abigail Walsh, M.A., M.Ed. 

References:

Bartlett, K. T. (1994). Only girls wear barrettes: Dress and appearance standards, community norms, and workplace equality. Michigan Law Review, 92, 2541-2582. doi:10.2307/1290002
Cahill, S. E. (1989). Fashioning males and females: Appearance management and the social reproduction of gender. Symbolic Interaction, 12, 281-298. doi:10.1525/si.1989.12.2.281
Clinton, L. M. (2015, July 10). The heartwarming reason Ellen DeGeneres has teamed up with the Gap for a new collaboration. Retrieved September 17, 2017, from https://www.glamour.com/story/ellen-degeneres-gapkids-ed
Fagot, B. I., & Leinbach, M. D. (1993). Gender role development in young children: From discrimination to labeling. Developmental Review, 13, 205-224. doi:10.1006/drev.1993.1009
Feinberg, R. A., Mataro, L., & Burroughs, W. J. (1992). Clothing and social identity. Clothing & Textiles Research Journal, 11, 18–23. doi:10.1177/0887302X9201100103
Flanagan, V. (2008). Into the closet: Cross-dressing and the gendered body in children’s literature and film. New York, NY: Routledge.
Freitas, A., Kaiser, S., Chandler, J. D., Hall, C. D., Kim, J. W., & Hammidi, T. (1997). Appearance management as border construction: Least favorite clothing, group distancing, and identity not!. Sociological Inquiry, 67, 323–335. doi:10.1111/j.1475-682X.1997.tb01099.x
Freitas, A., Kaiser, S., & Hammidi, T. (1996). Communities, commodities, cultural space, and style. Journal of Homosexuality, 31, 83–107.
Halim, M. L., Ruble, D., Tamis‐LeMonda, C., & Shrout, P. E. (2013). Rigidity in gender‐typed behaviors in early childhood: A longitudinal study of ethnic minority children. Child Development, 84, 1269-1284. doi:10.1111/cdev.12057
Halim, M. L., Ruble, D. N., Tamis-LeMonda, C. S., Zosuls, K. M., Lurye, L. E., & Greulich, F. K. (2014). The case of the Pink Frilly Dress and the avoidance of all things “girly”: Children’s appearance rigidity and cognitive theories of gender development. Developmental Psychology, 50, 1091-1101. doi:10.1037/a0034906.
Halim, M. L., Ruble, D. N., Tamis-LeMonda, C. S., Zosuls, K. M., Walsh, A. (under review). The roles of self-socialization and parent socialization in toddlers’ gender-typed appearance.
Halim, M. L., Zosuls, K. M., Ruble, D. N., Tamis-LeMonda, C. S., Baeg, A. S., Walsh, A. S., & Moy, K. H. (2016). Children’s dynamic gender identities across development and the influence of cognition, context, and culture. In C. S. Tamis-LeMonda & L. Balter (Eds.), Child Psychology: A Handbook of Contemporary Issues (3rd ed.) (pp. 193-218). New York, NY: Psychology Press/Taylor & Francis.
Hutson, D. J. (2010). Standing out/fitting in: Identity, appearance, and authenticity in gay and lesbian communities. Symbolic Interaction, 33, 213-233. doi:10.1525/si.2010.33.2.213
Levine, N., John Lewis gender neutral children’s clothes. (2017, September 5). Backlash Grows Over Retailer's Decision To De-Gender Its Kids Section. Retrieved September 17, 2017, from http://www.refinery29.com/2017/09/170901/john-lewis-gender-neutral-childrenswear
Martin, C. L., Ruble, D. N., & Szkrybalo, J. (2002). Cognitive theories of early gender development. Psychological Bulletin, 128, 903-933. doi:10.1037/0033-2909.128.6.903
Weinraub, M., Clemens, L. P., Sockloff, A., Ethridge, T., Gracely, E., & Myers, B. (1984). The development of sex role stereotypes in the third year: Relationships to gender labeling, gender identity, sex-typed toy preference, and family characteristics. Child Development, 55, 1493-1503. doi:10.2307/1130019
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Zosuls, K. M., Ruble, D. N., & Tamis-LeMonda, C. S. (2014). Self-socialization of gender in African American, Dominican immigrant, and Mexican immigrant toddlers. Child Development, 85, 2202-2217.
Zosuls, K. M., Ruble, D. N., Tamis-LeMonda, C. S., Shrout, P. E., Bornstein, M. H., Greulich, F. K. (2009). The acquisition of gender labels in infancy: Implications for gender-typed play. Developmental Psychology, 45, 688-701. doi:10.1037/a0014053
Zucker, K. J., Yoannidis, T., & Abramovitch, R. (2001). The relation between gender labeling and gender constancy in preschool children. Scandinavian Journal of Sexology, 4, 107-114.

Mrs. Trump: Victim, Bystander, or Accomplice//Colleen Kase, B.A.

Photo from: http://www.usmagazine.com

Thousands of think pieces have been dedicated to Melania Trump, wife of Donald Trump and First Lady of the United States. To conservatives, she is a straightforward beacon of beauty, poise, and traditional femininity, constantly bullied by the mainstream media. To many liberals, she is an as-yet-undiscovered victim, who is attempting to communicate her pleas for rescue through facial expressions, blinks, and Tweets, prompting the rise of the hashtag #FreeMelania on social media. Whether she is adored or pitied, these narratives commit the same error – they strip her of agency, intelligence, and ultimately, blame. They relegate her to the uncontroversial “pink ghetto” of First Lady-hood, and ignore her complicated history. Indeed, the most searched Melania-related terms include “pink dress,” “stilettos,” “fashion,” and “age.”

Melania herself seems more politically perceptive than either side gives her credit for. She steadfastly supported her husband’s racist claim that Barack Obama was not born in the United States, even going on national television to defend it in 2011. She publicly supported him throughout the election, lending his campaign a patina of grace and respectability. This was particularly important after allegations of sexual assault against Donald Trump were made public in the fall of 2016, following the release of an audio recording in which he bragged about using his power to sexually assault women. Melania likened her husband to a teenage boy and dismissed the women’s allegations as lies orchestrated by the Democratic party to discredit him. Beyond these moments, she was complicit in every step of her husband’s racist, sexist, xenophobic, Islamophobic, homophobic, transphobic campaign. She made speeches in support of him and stood smilingly by his side, convincing voters that he could be trusted. Her support likely helped win over the 53% of White women who voted for him. And she has admitted that she hopes to profit off her high-profile position by launching a lifestyle brand, even suing media companies who she perceives as hurting her ability to do so. These are not the actions of pitiable victim or an apolitical wife, but of a savvy, fully autonomous political operator.

This makes her decision to launch an anti-bullying initiative as First Lady even more galling. She is correct that bullying, both in-person and online, is an important problem for today’s children and teens. However, I believe her silence and support as her husband bullied his way into the presidency disqualifies her from championing this cause. He publicly mocked a reporter with a disability, and Melania stood silent. He suggested that reporter Megyn Kelly treated him unfairly during a debate because she was menstruating, called a Latina contestant in his Miss Universe pageant “Miss Piggy” and “Miss Housekeeper,” called Mexicans “rapists,” and “criminals,” and banned immigrants from Muslim-majority countries from entering the US, and Melania said nothing. When he suggested that reporter Mika Brzezinski had had a facelift, Melania defended her husband as an equal-opportunity bully, saying “As you may know by now, when you attack him he will punch back 10 times harder. No matter who you are, a man or a woman, he treats everyone equal.” He banned transgender troops from serving in the military and welcomed the deeply homophobic Mike Pence into his administration, and Melania did not have the courage to defend LGBTQ+ youth, who are at the highest risk for bullying, parental rejection, and suicide. She enabled his vitriolic bullying towards marginalized groups at every turn, so she does not deserve to take on the mantle of anti-bullying champion, nor should she be excused as a victim. Melania is a making her own choices, and she should be held fully accountable for her hypocrisy.

~Written by: Colleen Kase, B.A.

http://nypost.com/2017/09/20/melania-touts-the-golden-rule-at-un-luncheon/
http://people.com/politics/melania-trump-anti-cyberbullying-advocate-defends-trump-twitter-attack/
https://www.washingtonpost.com/lifestyle/style/melania-trump-condemns-bullying--and-raises-some-eyebrows--in-her-first-un-speech/2017/09/20/9973d77a-9e1e-11e7-8ea1-ed975285475e_story.html?utm_term=.9cd524e7db10
http://fortune.com/2017/02/07/melania-trump-daily-mail-law-suit-flotus/
http://www.teenvogue.com/story/melania-trump-supported-her-husbands-racist-birtherism-claims-on-tv
http://www.marieclaire.com/politics/features/a27464/melania-trump-ivanka-trump-enable-donald/

Hashtags Chip Away at Menstruation Taboo//Annika Johnson

Photo from: www.helloclue.com

For centuries menstruation has been a longstanding taboo. Women have long felt uncomfortable and embarrassed to discuss their menstrual symptoms, often at the expense of their own health and well-being. While Menstruation is a healthy and normal bodily function, many people struggle to say the word “period” out loud without embarrassment. We are taught from a young age not to speak of our periods, not to acknowledge our bodies and our experiences; by censoring our language, we continue to promote fear and stigma regarding menstruation.

A survey conducted by Clue and the International Women’s Health Coalition revealed over 5000 euphemisms for the word “period”.  Within English speaking countries the most common were:

• Aunt Flow
• Time of the month
• On the rag
• Red tide/river/sea/moon
• Code Red
• Monthly visitor
• Mother nature
• Lady Time
• Crimson wave/tide
• Bloody Mary
• The blob
• Shark week
• Having painters in

Unfortunately, this taboo does not just exist in our social lives, but it also impacts what we are willing to discuss with our healthcare providers. Failing to share our menstrual symptoms with our healthcare providers can pose significant risks to our health. Menstruation taboo has also led to a significant lack of adequate research on menstruation, which is unacceptable when examining the high prevalence rates of conditions such as dysmenorrhea, endometriosis, polycystic ovary syndrome, and PMS.

However, it appears the “Red tides” are changing, and women are tired of trying to cleverly disguise such a normal and frequent event. Recently, Clue rolled out their “#Justsayperiod” campaign, which is aiming to eliminate period euphemisms. As they state on their blog, “If we can openly talk about these things, they won’t be such a big deal anymore. Words matter — they shape our feelings about our bodies and their place in the world.”  The hope at Clue is to shine a light on the way we talk about our periods, and to “Bring menstruation out of the shadows.” #Justsayperiod joins several other menstruation hashtags aimed to deconstruct the taboo, such as, #Menstruationmatters, #Periodproblems, #Tweetyourperiod, #Redsummer, and #Happytobleed. The use of such hashtags is a loud proclamation from women that we no longer feel the need to hide our menstrual experiences. As Rosa Pippas, founder of #Tweetyourperiod stated,

“Most of the world has to deal with it, so why should it remain hidden? Why should be we be forced to accommodate the disgust and fear of men? Why are we not being accommodated? The shame and silence of the period is just one pillar in the foundation of oppression women are trapped under.”

Seems like it’s time to start calling it what it really is, for the sake of women’s health- period.

~Written by Annika Johnson

Resources

https://www.bustle.com/articles/163946-the-tweet-your-period-red-summer-twitter-hashtags-are-destigmatizing-menstruation-and-its-a-much-needed

https://medium.com/clued-in/still-using-a-euphemism-for-menstruation-its-time-to-justsayperiod-b6a39bd55916

http://www.independent.co.uk/life-style/health-and-families/menstruation-study-finds-over-5000-slang-terms-for-period-a6905021.html

“Wanna Watch the Game?” // Maggie Brennan, M.A.

Photo by: Boiler Television Network

“Wanna watch the game? If anyone’s watching tomorrow let me know and we can watch together!” This request from a classmate was met by positive, albeit non-committal, responses from our friends. Football season had officially started. Some of us were excited about it and some of us were just excited about having an excuse to spend time together.  I found myself falling into both of those camps.  As I was thinking about it later, I kept coming back to one question - why don’t people ever offer to hang out and watch women’s sports?

The Women’s Sports Federation (W.S.F), based on the research of Sabo and Veliz, reports that by age fourteen, the age at which I stopped participating in sports, “girls are dropping out of sports at two times the rate of boys (2017).”  The W.S.F. provides a list of reasons for why girls quit organized sports at that age, with the primary motivator being lack of access.  “Girls have 1.3 million fewer opportunities to play high school sports than boys have,” which is the result of both reductions in physical education classes in schools and the smaller sizes of women’s sports teams in high schools, if teams for girls even exist (W.S.F., 2017).
   
The W.S.F. also cites the effects of social stigma as a major detriment to girls’ participation in athletics. Those stigmas are applied to athletic women at all levels of performance.  Not only are adolescent girls often derided for participation in athletics, including being subjected to bodyshaming (for being both too fit and not fit enough), but their sexuality and status as women is often called into question.  This is not only harmful to the recipient, but also perpetuates deeply entrenched homophobia and transphobia.  Even women who are considered to be the greatest in the history of their sport are subjected to this denigration, as was perfectly encapsulated in a response to J.K. Rowling’s celebratory tweet of Serena William’s victory at Wimbledon in 2015.

Credit: Tweet by @diegtristan8 

 In his tweet, @diegtristan8 not only diminishes the incredible effort and energy Serena Williams has devoted to her sport, but also plays into the stereotype that any athletic woman is actually just a man playing (pun intended) at being a woman.  In Serena Williams’ case, the implication that she is manlike is particularly egregious due to the centuries’ long history of robbing Black women of their sexuality, thereby depriving them of having the femininity afforded to White women, held to be the standard.  Olympic gymnasts Simone Biles and Aly Raisman also faced bodyshaming when pictures of themselves in bathing suits drew criticism of their abs.

Unfortunately the negative treatment of female athletes is not merely limited to attacks on their physical appearance, but also the diminishment of their athletic feats in comparison to those of their male counterparts.  A widely circulated image of a newspaper clipping about the 2016 Rio Olympics speaks perfectly to this phenomenon.

Credit: Taken from a tweet by @nancyleong

 Despite becoming the new “best in the world” in her event, Katie’s accomplishment was still deemed less important than the second-place finish of her male colleague.  Granted Michael Phelps is the most medalled swimmer in the history of the sport, and, as some have reasonably argued, his fame could be used to sell papers.  My issue with that argument, however, is that Michael Phelps wasn’t always famous.  He became famous by gaining attention from interested individuals and having his accomplishments celebrated by the media.  Female athletes are never going to be famous enough to “sell papers” if they aren’t given appropriate credit for their accomplishments.  The real danger of not celebrating the accomplishments of successful female athletes at the Olympic and professional levels is that it teaches adolescent girls they can be the best in the world, but their accomplishments will be overshadowed by a second-place man.
   
Going back to my original question, why don’t we as a society commune around women’s sporting events in the way we do men’s? It is evident the answer is multifaceted.  As they age, young women’s athletic opportunities decrease. At the same time, they are faced with increasingly sex-typed stereotypes related to athletics (Eccles, 2014). This not only leads many young girls to drop out of sports, but also to become disinterested in sports in general. Matched with the shaming and diminishing of the accomplishments of women athletes, women’s sports as a whole is robbed of some of its appeal.  Finally, and perhaps most insidious of all, if one has the desire to view women’s sports it can be incredibly challenging.  The WNBA does not show games on network television like the NBA does, the college women’s basketball tournament is largely, if not completely, overlooked during March Madness, and popular women’s sports like volleyball and softball don’t have professional leagues. This not only means they receive less attention, it also means that whenever college matches are shown on television they’re usually on one of the more exclusive ESPN channels.  Making them harder to view means less support, ad money, and interest in women’s athletics. This perpetuates the belief ingrained in our society that women’s sports just aren’t as important, or as the other excuse for not watching women’s sports goes, “as fun to watch.”

Now, I understand that I am as much to blame in perpetuating this cycle because this past week I didn’t watch Venus Williams have her most impressive showing in a decade, or watch Sloane Stephens and Madison Keys compete for the title at the American Open.  This past summer, I only begrudgingly sat with my mom as she watched Stanford’s volleyball team win the National Championship.  Despite my love of figure skating, I haven’t watched a single competition in years and have no idea who’s currently competitive in the U.S. field.  If I can, however, lend my eyes and implicit support to a three hour football game on Sunday, put on by a league that perpetuates an ideal of hyper- and often toxic masculinity (Thomas, 2016), then I should absolutely put my explicit support behind women’s athletics which have been shown in many cases to increase self-confidence and foster healthier body images (W.S.F., 2017).  I guess what I’m saying is, I’d love to watch the game with you, but only if The Girls are playing.

                                                                                                   ~Written by Maggie Brennan, M.A.

References

Do You Know the Factors Influencing Girls’ Participation in Sports? (2016). Women’s Sports  
        Foundation. retrieved from: https://www.womenssportsfoundation.org/support-us/do-you-    
        know-the-factors-influencing-girls-participation-in-sports/.
Eccles, J. S. (2014). Gender and achievement choices. In E. T. Gershoff, R. S. Mistry, & D. A.
          Crosby (Eds), Societal contexts of child development: Pathways of influence and
          implications for practice and policy (pp. 19-34).
Sabo, D. and Veliz, P. (2008). Girls drop-out at different rates depending on where they live. Go
         Out and Play: Youth Sports in America. East Meadow, NY: Women’s Sports Foundation.
Thomas, Kelsey. (2016). Personal Foul, unnecessary roughness: Throwing the flag at the NFL’s
         domestic violence problem. FEMPOP. retrieved from:
         http://fempopculture.blogspot.com/2016/11/personal-foul-unnecessary-roughness.html.