Tampons in the Men’s Room//Maggie Brennan, M.A.

Photo Credit: Richard Yeh/WNYC

This past weekend, I experienced a first.  I got a menstrual hygiene product from the men’s room.  How did this happen you ask (or maybe you’re a more enlightened person, who’s reading this and thinking, “no big deal.”)?  Well, as part of a campaign on campus led by a progressive student organization, many of the more readily accessible men’s, women’s, and gender-neutral restrooms on campus now offer free menstrual products, which is a small but incredibly necessary step toward gender parity in the health of the school’s students.  What truly impressed me, though, was the decision to put bins with the free products in the men’s rooms, not just the women’s rooms and the gender-neutral rooms.  The University of Kansas is certainly not the first institute of higher education to take such a step, with both Cornell University and the University of Wisconsin-Madison making headlines for doing so, and many more schools making menstruation products available for free in only their women’s restrooms.    

The importance of this type of policy strikes me as being twofold.  Firstly, it accounts for the experiences of young transmen, who most likely have not had the opportunity, or desire, to transition, and may still be experiencing menstruation.  Having menstruation products readily available in the men’s room, therefore, allows them to use the restroom that corresponds to their gender identity without unnecessarily outing their trans status.  Secondly, having these types of products readily visible to young, cisgender men could help reduce some of the stigma and misunderstanding that is associated with them.  My hope is that seeing how cheaply mass-produced, and utterly not stimulating tampons and pads are might help more young men better understand the push amongst menstruating individuals to get such products covered by insurance and health centers as an essential health products.  We use these products not because we like them or they make us feel good (a shockingly common myth), but because we must for our own health and the health of those who share our spaces, and having young men learn that, though it may indicate a naïve level of optimism, could lead them to being better allies to both the women and transmen in their lives.  The last benefit that I can see, though I admit that it may not be as important as the other two, is that if other women notice that the particular type of product that they would like to use is no longer available in their designated restroom, it could be a great opportunity to combat their own internalized stigma, and ask a masculine-identifying individual to see if it’s available in his restroom.  Or maybe that’s just something I’d do!  Hopefully, this is a policy that will spread to all of the restrooms on not only KU’s campus but to restrooms across the country!

   

Written by: Maggie Brennan, MA

“Snapchat Dysmorphia” and Cosmetic Surgery in an Age of Female Empowerment//Kylie Steinhilber

Artwork by: Fauziah Ria Saputri

Retrieved from: https://pngtree.com/freepng/girls-cosmetic-icon-graphics_2417881.html

Is cosmetic plastic surgery empowering or not? As a feminist researcher of body image, I find myself asking this question a lot. Perhaps there isn’t a single answer. No one answer will satisfy everyone.

This question has always been an intriguing one to me. Recently, it was further sparked when I read an article about body dysmorphia and the rise in plastic surgery stemming from the increasing use of snapchat filters that alter people’s faces in ways that are usually a) unrealistic and b) smaller. There are some snapchat filters that are rather unflattering giving you cartoon-like proportions that are quite comical. However, there are others that I’ll admit can be quite flattering – bigger eyes that sparkle, a smaller chin and nose, an even complexion, and that are some filters that alter your hair color. But what effect has this had on the public at large?

JAMA Facial Plastic Surgery published an article that highlighted a growing phenomenon known as “snapchat dysmorphia”, in which clients seek out cosmetic surgeries to achieve an appearance similar to that of a snapchat filter. The article notes the important and closely linked relationship between body dysmorphic disorder and social media use. The authors note a growing number of patients requesting surgeries to enhance their appearance specifically to look better in selfies from 42% in 2015 to 55% in 2017 (Rajanala, Maymone, & Vashi, 2018). This article highlights the spread of this trend which is also reflected in social media. This is a trend that is also reflected in other recent news articles published on the internet such as this one by Independent Minds (Hosie, 2018): https://www.independent.co.uk/life-style/cosmetic-surgery-snapchat-instagram-filters-demand-celebrities-doctor-dr-esho-london-a8197001.html

YouTube videos are also now dedicated to the topic, such as this one published by Broadly in 2018: https://www.youtube.com/watch?v=5ZOpLpSNW6c  

In this video, women seek out cosmetic procedures to alter their appearance so they are less reliant of snapchat filters and photo editors to feel good about themselves. In contrast to the article published by JAMA Facial Plastic Surgery, this video made me think differently about how snapchat and cosmetic surgery may be empowering to some. To others, this video may cause concern as it may be reflective of downstream consequences produced by female body objectification and the internalization of women’s body standards in the U.S.

On the one hand, I recognize the pressures placed on women to “look good”. This often occurs through the promotion of the “thin ideal” in media, or social pressures to wear makeup, shave your legs, go tanning, dye your hair, etc. The list goes on. Beauty standards have changed decade to decade but have not yet ceased to exist. Social media is just one of the ways women experience societal pressure to act and appear a certain way. Moreover, social media use is linked to poor mental health outcomes, such as higher body dissatisfaction (Fardouly, Willburger, & Vartanian, 2018). Therefore, cosmetic surgery that is motivated by “snapchat dysmorphia” may be an illustrative example of the extent to which women have internalized societal beauty standards. On the other hand, this YouTube video gives anecdotal evidence that cosmetic surgeries or non-invasive procedures to alter one’s appearance may give women a sense of empowerment, control, and enhance their sense of wellbeing or body positivity.

In the video, one surgeon notes that snapchat filters may actually be a more realistic and achievable goal when altering one’s looks. Rather than idealizing an image of a celebrity from a magazine, snapchat filters alter one’s own face, therefore working from a more realistic foundation. This case example from the video shows how snapchat filters may offer women a resource to inform themselves of exactly how they’d like to alter their looks. It may also provide surgeons with a more achievable goal and thus, lead to better results and increased client satisfaction.

When thinking about empowerment, I often think about one’s agency to make their own decisions and one’s access to and ability to harness resources to make those decisions. In this case, when one decides they want to change their look, they are able to use snapchat filters and plastic surgery as resources. The other part of empowerment I think about is one’s wellbeing and whether or not their decisions and resources have promoted their health. If cosmetic surgery is a reflection of women’s internalization of body standards, I’m tempted to say it represents a negative mental health. However, if one sees cosmetic surgery as an option to improve their relationship with their body, it may be beneficial.

In an age of growing body positivity movements, the rising numbers of those seeking out cosmetic procedures surprises me. The desire for cosmetic surgery designed after Snapchat filters may be a reflection of larger societal pressures placed on women. However, it may also offer women a resource to boost their body satisfaction. After all, isn’t movement towards body satisfaction desirable? Who’s to say what method of gaining body satisfaction is better or worse? For example, some may try acceptance-based methods to improve their relationship with a disliked body part, and some may elect surgery.

This is why I battle the question “is cosmetic surgery empowering or not?” I have disdain for the numerous body standards women are expected to meet and the policing of women’s bodies when they don’t meet them. But more importantly, I fully support women in choosing for themselves what they want to do with their bodies. My question then is how do we balance the pressures placed on us as women and the desires to change aspects of ourselves while also moving towards acceptance of ourselves and our bodies?

Written by Kylie Steinhilber

References

Broadly. (2018, December 6). I Got Surgery to Look Like My Snapchat and Facetune Selfies. Retrieved from: https://www.youtube.com/watch?v=5ZOpLpSNW6c 

Fardouly, J., Willburger, B. K., & Vartanian, L. R. (2018). Instagram use and young women’s body image concerns and self-objectification: Testing mediational pathways. New Media & Society, 20(4), 1380–1395. doi: 10.1177/1461444817694499

Hosie, R. (2018, February 6). More people want surgery to look like a filtered version of themselves rather than a celebrity, cosmetic doctor says. Retrieved from: https://www.independent.co.uk/life-style/cosmetic-surgery-snapchat-instagram-filters-demand-celebrities-doctor-dr-esho-london-a8197001.html

Rajanala, S., Maymone, M. B., & Vashi, N. A. (2018). Selfies—Living in the Era of Filtered Photographs. JAMA facial plastic surgery, 20(6), 443-444. doi: 10.1001/jamafacial.2018.0486

Beyond the Baby Blues: Post-Partum Depression in South Asian Women//Heer Panchal, M.S., M.A.

Photo Credit: Picture Citation: Erin McPhee from https://www.todaysparent.com/family/womens-health/recognizing-the-signs-of-postpartum-depression/

“So much shame, fear, and secrecy surrounds mental illness in South Asian communities! I've heard the word "psychiatrist" uttered in hushed tones and death by suicide straight-up lied about. On top of that, new South Asian mothers are made to feel that a child is the pinnacle of achievement, and the only appropriate feeling on the birth of a child is joy. We’re expected to perform a certain femininity: to nurture and transmit traditions, to uphold honor. And in Hinduism, our goddesses are often worshipped for their unwavering devotion to their husbands and children. I thought I was a feminist, but this sort of socialization runs deep, and it absolutely affected me.”

-Pooja Makhijani

            Isolation. Stigma. Hopelessness. Identity loss. These are just a few of the words that can be used to describe the plight of new mothers who experience post-partum depression. Postpartum depression (PPD) occurs any time between two weeks to months after childbirth and symptoms can include tearfulness, anxiety, depression, loneliness, fatigue, and in more severe cases, psychosis (National Institute of Mental Health). While there is ample stigma tacked on to mental health issues, post-partum depression carries an overwhelming amount of guilt and shame for the mother because she is often isolated due to her own struggle and by being misunderstood by family members and friends.

            While the struggle of tackling postpartum depression is universal, there is a great need for PPD to be examined within the South Asian population. The rate of postpartum depression is estimated to be anywhere between 9-13% for Western and European contexts, but studies have shown that it can be up to 36% within the South Asian population (Jones & Coast, 2013). It is important to be mindful that this is only the reported amount based on these who seek healthcare services as the stigma of mental health issues in the South Asian population is a significant deterrent in speaking about taboo topics such as depression. Risk factors for postpartum depression in South Asian women can include low socioeconomic status, lower rates of education, marital discord, and commonly- the gender of the child. Female infants are still largely considered “economic burdens” in South Asia and in the South Asian diaspora and this bias and the stress of having a female baby can have a severe mental impact on the mother. Many women in the South Asian diaspora have higher rates of isolation when experiencing postpartum depression due to a lack of support and understanding from their parents, in-laws, and their significant other (Upadhyay et al., 2017).

The generational divide also plays a role in this dynamic as most mothers and mothers-in-law dismiss the new mother’s mood and grievances as the result of modern mentality or attempt to engage her in various religious practices, such as pujas, to ward off the potential evil eye. In all this misunderstanding and misattribution, the attention is shifted from the root of the issue to external and potentially unrelated factors (Goyal, Murphy & Cohen, 2005). Cultural values, social isolation, racial and economic disparities, and perception of depression (or any mental health issues) are all factors which intersect to make post-partum depression a growing concern within the South Asian population.

            Postpartum depression affects the mother, child, family and in a larger context- the entire community. It is essential that those affected seek out help, raise their voices about their concerns about being isolated, and speak out to normalize the reality of postpartum depression. As clinicians, when encountering South Asian women with symptoms of postpartum depression, we must strive emphasize psychoeducation & validation of their experience. As individuals, we must look and listen. Look for symptoms in the women around us and listen to the stories of the women who are currently struggling or have struggled in the past in order to create a safe space for conversations that so desperately need to be had to support and empower women.

Written by Heer Panchal, MS, MA

References

Goyal, D., Murphy, S. O., & Cohen, J. (2006). Immigrant Asian Indian women and postpartum depression. Journal of Obstetric, Gynecologic & Neonatal Nursing, 35(1), 98-104.

Jones, E. and Coast, E. (2013) Social relationships and postpartum depression in South Asia: a systematic review. International Journal of Social Psychiatry, 59 (7). pp. 690-700.

 National Institute of Mental Health (2017). Postpartum Depression Facts. Retrieved November 20, 2018, from https://www.nimh.nih.gov/health/publications/postpartum-depression-facts/index.shtml

Upadhyay, R. P., Chowdhury, R., Salehi, A., Sarkar, K., Singh, S. K., Sinha, B., & Kumar, A. (2017). Postpartum depression in India: a systematic review and meta-analysis. Bulletin of the World Health Organization, 95(10), 706.

Through the Looking Glass: Barriers to Medical Care for Women of Color//Zelda Fleming

Photo Credit: www.npr.org

Mental illnesses like depression, stress, and anxiety disproportionately affect more women then it does men (NIH, 2018). However, when looking at women of color, the number may be even higher, due to the adversity that many face on a daily basis. For example, women of color are three times more likely to suffer from postpartum depression (Center for American Progress). Despite this women of color are less likely than Caucasian women to receive treatment (John Hopkins Medical, 2018). This is often the case for both mental and physical health concerns.

Further mental health may be further exasperated by the failure to receive proper treatments for physical health concerns. This is often due to stereotypes, stigma, and barriers to accessing health care.  Women of color are more likely than white women not to be referred to adequate treatments. We see this often in the media when we look of the stories like that of Serena Williams, who almost died giving birth when the doctors ignored her concerns. We can also not forget Sharlon Irving who died of complications of hypertension after giving birth. Irving warned the doctors that she did not feel right after giving birth but was ignored. Sharlon Ivring was a well-educated black woman with multiple Ph.D.’s, good insurance, and substantive knowledge about the health industry and even she was not immune to inadequate treatment often given to women of color. I to have had my own healthcare concerns ignored by physicians only to later find out I was right to be worried. However, this phenomenon is also happening with mental health issues. Actresses like Jenifer Lewis and Demi Lovato have helped in the battle of increasing awareness on mental illness.

Furthermore, Serena’s story has increased awareness of the treatment of black women in the healthcare industry. However, there’s still more work to be done to improve the healthcare of all women. This includes reducing stigma and increasing cultural competency by having an open dialogue about access to healthcare even when it makes others uncomfortable. To improve health, in women of color we must not only reduce the stigma we must also eliminate the barriers that keep some women from receiving effective healthcare treatments.

https://www.npr.org/2017/12/07/568948782/black-mothers-keep-dying-after-giving-birth-shalon-irvings-story-explains-why (Link to Irving story)

Examining Privilege in Higher Education: A Graduate Student Perspective //Samantha Hinnenkamp

Artwork by Alesya Zhitkevich (Minsk)

Despite celebrating my tenth year of feminism, the timeless nature of the feminist maxim coined by Carol Hanisch “the personal is political” continues to resonate with me. For some time, I have been cognitively wrestling with questions of my own class privilege as a graduate student. Once I complete my education and earn a PhD, my title will be an emblem of my class status. This will come with social capital, job security, and some degree of respect when interacting with others. I will be trusted to make decisions for the good of others and will be trained in critical thinking beyond what the average person will have gained through education. Currently, my program can cover the cost of most of my tuition fees (I cover about $4200/year in student fees), and I am secure in my access to paid assistantships. I have a good relationship with my advisor, receive faculty support in my department, and have an incredible cohort that anchors me. Not only is having access to this level of education a privilege, but there are many beneficial aspects of my department that not all graduate students have.

            

Amidst this privilege, I recognize aspects of higher education that exploit what I have to offer. Currently, I’m working as an unpaid and unlicensed clinician with their master’s degree. I provide valuable and life saving healthcare in exchange for experience, despite the marketplace value of therapy services. Further, I have independently taught three courses as an undergraduate instructor. I know someone with my same level of education hired as a contracted or adjunct instructor would make more than I do. I don’t have access to healthcare through my job, even though I need health care coverage to ensure I receive the medical treatment I need in order to be a contributing member of society. Luckily, I am eligible to purchase a plan through the marketplace at a reduced rate that has adequate coverage for what I need. Furthermore, the economic conditions I will enter as a professional are starkly less secure and profitable than those who entered this profession in the previous generation when factoring inflation that is not matched with increased wages and student debt.

           

• I am a White, straight passing, cis-woman who is physically able bodied. I’m so safe in my body living in this world due to all the associated privilege, so I have nothing to complain about.

• Talking about aspects that are inequitable makes me an agitator of sorts, and the nail that sticks out gets hammered down. 

• Centuries of women have been excluded from positions of power like the one I have. Why can’t I just be grateful for what I have?

Yet, as a counselor I know silencing that which we feel shame towards is toxic. As Bayard Rustin (gay, African-American Quaker and civil rights activist) asserted, there is value in “speak(ing) truth to power”. Further, I know I’m one graduate student of many who are coming to terms with what it means to be receiving higher education. Recently, I attended the National Multicultural Conference and Summit. During the conference, I made an effort to engage in genuine conversations with other graduate students in applied psychology doctoral programs. The working and learning conditions of my fellow trainees at programs across the US are varied. Some students have graduate student unions, so they have access to healthcare. Others do not meet state requirements for Medicare, since they do not work enough paid hours to be eligible, even though their yearly income is in the eligible range. Some are dealing with the reverberations of accusations of interpersonal harassment and violence spanning years “allegedly” (eye roll) perpetrated by someone from their department. All of this does not even consider the impact of intersecting identities on the graduate student experience.

As the environmental conditions of our nation and world erode,

as the continued forces of US imperialism destroy communities globally,

as the United States façade of a democracy continues to be dismantled,

as our physical safety in public settings becomes less secure,

as our continued commitment to capitalism and “stuff” supports the exploitation of human and natural resources,

it is still worthwhile to examine the cost associated with the privilege of higher education.

 Written by Samantha Hinnenkamp