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Mean Girl Feminism
White feminists performing to maintain privilege
Mean girl feminism encourages girls and women to be sassy,
sarcastic, and ironic as feminist performance. Yet it coopts its
affect, form, and content from racial oppression and protest while
aiming meanness toward people in marginalized groups.
Kim Hong Nguyen's feminist media study examines four types of
white mean girl feminism prominent in North American popular
culture: the bitch, the mean girl, the power couple, and the global
mother. White feminists mime the anger, disempowerment, and
resistance felt by people of color and other marginalized groups.
Their performance allows them to pursue and claim a special place
within established power structures, present as intellectually
superior, substitute nonpolitical playacting for a politics of
solidarity and community, and position themselves as better, more
enlightened masters than patriarchy. But, as Nguyen shows, the
racialized meanness found across pop culture opens possibilities
for building an intersectional feminist politics that rejects
performative civility in favor of turning anger into
liberation.
eBook
Just Like Us
In Just Like Us: Digital Debates on Feminism and Fame, Caitlin E. Lawson examines the rise of celebrity feminism, its intersections with digital culture, and its complicated relationships with race, sexuality, capitalism, and misogyny. Through in-depth analyses of debates across social media and news platforms, Lawson maps the processes by which celebrity culture, digital platforms, and feminism transform one another. As she analyzes celebrity-centered stories ranging from \"The Fappening\" and the digital attack on actress Leslie Jones to stars' activism in response to #MeToo, Lawson demonstrates how celebrity culture functions as a hypervisible space in which networked publics confront white feminism, assert the value of productive anger in feminist politics, and seek remedies for women's vulnerabilities in digital spaces and beyond. Just Like Us asserts that, together, celebrity culture and digital platforms form a crucial discursive arena where postfeminist logics are unsettled, opening up more public, collective modes of holding individuals and groups accountable for their actions.
eBook
Susan B. Anthony
\"Biographical information and photos of Susan B. Anthony for children learning how to read\"-- Provided by publisher.
BOOK
Me, not you
The Me Too movement, started by Black feminist Tarana Burke in 2006, went viral as a hashtag eleven years later after a tweet by white actor Alyssa Milano. Mainstream movements like #MeToo have often built on and co-opted the work of women of colour, while refusing to learn from them or centre their concerns. Far too often, the message is not 'Me, Too' but 'Me, Not You'. Alison Phipps argues that this is not just a lack of solidarity. Privileged white women also sacrifice more marginalised people to achieve their aims, or even define them as enemies when they get in the way.Me, not you argues that the mainstream movement against sexual violence expresses a political whiteness that both reflects its demographics and limits its revolutionary potential. Privileged white women use their traumatic experiences to create media outrage, while relying on state power and bureaucracy to purge 'bad men' from elite institutions with little concern for where they might appear next. In their attacks on sex workers and trans people, the more reactionary branches of this feminist movement play into the hands of the resurgent far-right.The Me Too movement, started by Black feminist Tarana Burke in 2006, went viral as a hashtag eleven years later after a tweet by white actor Alyssa Milano. Mainstream movements like #MeToo have often built on and co-opted the work of women of colour, while refusing to learn from them or centre their concerns. Far too often, the message is not 'Me, Too' but 'Me, Not You'. Alison Phipps argues that this is not just a lack of solidarity. Privileged white women also sacrifice more marginalised people to achieve their aims, or even define them as enemies when they get in the way.
Me, not you argues that the mainstream movement against sexual violence expresses a political whiteness that both reflects its demographics and limits its revolutionary potential. Privileged white women use their traumatic experiences to create media outrage, while relying on state power and bureaucracy to purge 'bad men' from elite institutions with little concern for where they might appear next. In their attacks on sex workers and trans people, the more reactionary branches of this feminist movement play into the hands of the resurgent far-right.
eBook
Abandoning the idealized white subject of legal feminism: A manifesto for silence in a Lusophone register
Through an account of white feminisms and white privilege, this article examines the tensions between local and international knowledge frames. The article considers the possibility of a feminist approach to global constitutionalism and argues for a twofold critique: first, a feminist interrogation of the dominance of a specifically male history of Western and Anglo-European knowledge frames; and second, a self-critique within feminist approaches to global legal regimes that acknowledges the complicity of mainstream feminist tools in the racist histories of knowledge production. To this end, the article examines the space of gender expertise to explore how this can be both an aperture for plural feminist encounters and a refinement of diverse feminist approaches into a form digestible by the contours of international institutions. To explore alternative, decolonized encounters, the article centres Lusophone African feminist silence and action in Luanda, the capital of Angola. The article explores how Angolan gender relations, informal labour and histories of protest unsettle the frame of a feminist manifesto, to argue for a place for active silence as a methodology for undoing the status quo of global constitutional expectations of how knowledge arrives at the global and transnational levels.
Journal Article
Defensiveness and Identity
Criticism can sometimes provoke defensive reactions, particularly when it implicates identities people hold dear. For instance, feminists told they are upholding rape culture might become angry or upset because the criticism conflicts with an identity that is important to them. These kinds of defensive reactions are a primary focus of this paper. What is it to be defensive in this way, and why do some kinds of criticism or implied criticism tend to provoke this kind of response? What are the connections between defensiveness, identity, and active ignorance? What are the social, political, and epistemic consequences of the tendency to defensiveness? Are there ways to improve the situation?
Journal Article