Should Feminists Be against Pornography - Essay Example

? Should Feminists be Against Pornography? Introduction The concept of feminism is seen to be taking a host of multiple approaches. To be more explicit, feminism is an issue that has taken a significant position in the society be it in the field of literature, media or even back to the pages of history sometimes even entering into the world of politics. Taking examples from daily life, the woman body is sometimes used as a commodity in order to promote some product or at times to argue the virtue of loyalty with reference to the myth of Penelope and Ulysses where the beautiful wife Penelope waits for her husband Ulysses even though she had thousands of suitors while Ulysses was away on a voyage (Heberle, 2006, 68). Sometimes, it has also been the issue of equal rights between male and female and who is worth to have more power. The various issues arising out of feminism have also invited many theorists as well as political reformers formulate theories related to feminism which has been eventually linked up with politics. The research will investigate the different perspectives and issues related to pornography a subject closely linked with feminism, and whether the two go hand in hand. The issue of feminism is sometimes seen to be taking a liberal approach, which is again recognized as liberal feminism. Liberalism essentially refers to a differentiation of the body from the mind, overhauling the role of mind in defining human nature, while denying the importance of bodies. Precisely because it denies any connection between mind and body, liberalism assumes too many similarities between men and women. (Ring, 1991, 28) Women and men are no different from each other, and are treated equal irrespective of having two different bodies is what the liberalists believe. This ideology also has resemblances with Marxist theorists. According to Marxism, there is practically no difference between men and women. Instead, they believe in a more direct approach like economic history, which lays the background for conflict in the modern world, and denies any difference that might be based on gender. Since Marxists consider that economic history is the sole determinant of consciousness, and the only significant conflict in the modern world is the one between the capitalist and proletariat classes, gender is an entirely secondary constituent in Marxist theory. (Ring, 1991, 28) Looking from the Marxist approach, the body does not assume any significant image and even liberal feminists also share the same view. Whether one is a man or a woman holds no significance in the Marxist world. Instead, it is far more important to see whether one belongs to the upper class or the lower class based on his economic status. It denies any difference based on gender, and refutes any conflict that might be related to what rights a woman can enjoy as compared to her male counterpart. Considering from this angle, a woman has as much rights to wear clothes as a man, irrespective of how much part of her body the clothes might reveal. Following this perspective, one can notice the difference if one visits a capitalist country like USA and a country like UAE who believes in a more radical approach like difference between genders are strongly existent. In other words, a woman in USA would feel quite comfortable in exposing clothes like bikinis at a beach, while a woman from UAE might consider it unthinkable. However in the 1960s, feminists have been active in responding to the issues of the use of veil in Islam apart form issues like female genital mutilation carried out in Africa and female infanticide in Asia. However Marxist feminists believe that the two genders are equal but “we do not deny that men are the agents of women’s oppression, or that, within the framework of existing social relations, men benefit form it, both in material and psychological terms” (Marxism, Feminism & Women’s Liberation, n.d., 1). These feminists also hold that these gains are “petty, hollow and transitory” involving high costs. In this context of Marxist theory pornography can be accepted as long as the women involved are voluntarily accepting the aspects, which come along with the profession. The profession might give material benefits to the men but they should also be able to satisfy the women in terms of the money they earn. This might be especially true for the women who do not have other options left and therefore gladly take up the profession. However if a female is exploited by a man in the pornographic world for material benefits then the equality ground of Marxist feminism would not support the practice. Considering the fact that Marxist does not treat a woman on grounds of her body or her biological information for that sake either, a woman is rather seen as an individual and does not assume the role of what she is supposed to do as a woman. The human consciousness is rather a matter of less importance in the Marxist ideology. Speaking in a straightforward way, a woman might have the right to practice any profession of her choice even if it requires her body. In that case, if a woman exposes her body as a porn star for the sake of her profession, it might not be viewed as someone acting ‘vulgar’ or going against the so-called ideologies attached to feminism. It has been already taken into observation, the body of a woman is quite often considered as a commodity or something possessing commercial value. Whether it is an advertisement for some product, or whether it is attending someone of a higher authority, women have always been employed in order to bring effect to the ‘project’. To be more explicit, a product like a body spray might use the female body with the intention of bringing more attention thereby gain an increase for the sale of the product, or a person of a higher authority like serving as an official to the nation might also have a young lady paying hospitality to him instead of a young man. Through these instances it is understood that the female body is treated as a commodity to a large extent. In this context, “Marx, like Plato, envisions within his ideal society the possible outcome that women under communism move from the private property of individual men to the communal property of all men.” (Arneil, 1999, 41) The use of female body in pornography might also been seen as something which breaks the privatization of a woman in the sense that only her husband possesses the right to see and enjoy her body within the four walls of the room and that too with all the windows shut and the curtains pulled down. Following the Marxist ideology and that of Plato’s, a feminist might think it as a way where a woman is having the freedom to express herself even if it requires to show off her body to other men who are not even known to her. Eventually, she is having publicity and is able to exert her voluntary will. The ethical judgments regarding the use of her body should be totally upto her. In simple words, through the world of pornography she is able to move out from the private to a public life. In contrast to the above, radical feminists share a different perspective. Radical feminism takes its origin in the difference between the two genders based on anatomy. Firestone built the base of radical feminism by proposing a control over contraception and therefore gestation carried outside the womb of the female. Her views were taken to be of extremist nature and not political in nature but her standpoint with respect to biology being the center of the female oppression made a strong mark. Radical feminists consider the male power to be their enemy and believe that “All men have oppressed women…we will not ask what is revolutionary or reformist, only what is good for women” (Marxism, Feminism & Women’s Liberation, n.d. 3; Keetley, 2005, 21). Some of them even suggests that the women who “sleep with the “enemy”’, that is, women who are sexually associated with men should be treated with mistrust. In this context, Jill Johnson’s remark might be considered, “The sexual satisfaction of the woman independently of the man is the sine qua non of the feminist revolution....Until all women are lesbians there will be no true political revolution” (Jakobsen, 1998, 82). From the radical eminists’ perspective pornography will be accepted only when women only gain the pleasured or material benefits. Hence in the world of pornography where men gain either sexual pleasures or material benefits in businesses related to women’s body and sex, the very industry or the term ‘pornography’ might be opposed firmly. They took a straight cut political action when they banned the “sexually explicit material” (Marxism, Feminism & Women’s Liberation, n.d. 7). They even oppose the teaching of sex education in the schools. The feminists who preach in favor of censorship observe that the oppression of women is the outcome of a continuous and constant identity of male presence derived from an “inherently brutal sexuality”. Hence radical feminists propose the ban of pornography, which is a revelation of “male consciousness” (Marxism, Feminism & Women’s Liberation, n.d. 7). The anti-porn movement began to grow into a political movement by the end of 1980s especially in Canada. The debate encompassed the following components in the political context: “sexual representation was viewed as harmful; sexuality was defined as inherently violent and dangerous; pornography was increasingly subsumed within the social problem ‘violence against women’; and the necessity of new forms of legal regulation became widely accepted” (Cossman, 1997, 60). This new movement was originated from the conservative anti-pornography projections. The politics of pornography went through widespread changes and anti-pornography feminism became a significant movement in politics. Along with fighting against pornography the feminists also advocated against women’s oppression and this movement began in North America in the 1970s, which brought this issue into the political front for the first time. Pornography was related to women’s subjugation and repression. Organizations like Women Against Violence Against Women, Canadians Against Pornography and other such organizations came up. Initially the feminists were engaged in raising awareness and visiting the areas where pornography was popularized, but gradually they raised voice against the same by claiming that pornography can be accused for giving rise to an environment of sexual violence. However critics like Lacombe notes that sexism is the main force acting in favor of pornography but it has been connected with women’s oppressions and demands have been placed for revolutionary reforms in regulations (Cossman, 1997, 62). Opposition to pornography puts a barrier on freedom of expression, which is taken as an anti-feminist activity. Liberal thinking cannot support this. However some feminists who acknowledge the critique of pornography do not always accept it as ample grounds to justify censorship. Going by the radical feminists’ arguments, especially the observation of Susan Brownmiller in her work Against Our Will one may say, “Pornography, like rape, is a male invention, designed to dehumanize women, to reduce the female to an object of sexual access, not to free sensuality from moralistic or parental inhibition” (Berger and Russell, 1991, 157). The taboo of porn lies in the nudity of female body because as underlined by men the naked private parts of a woman hold her “shame” and these are essentially the possessions of men. Hence pornography is a campaign against women. Kathleen Barry observes, “Women are the objects of pornography, men its consumers and sexual degradation its theme” (Berger and Russell, 1991, 158). Movies reveal women being raped, and men urinating and ejaculating on them, beating and murdering them out of sexual pleasure. Hence according to Barry pornography reflects hatred towards women, and humiliations of them. Some activists like professor Longino argues that pornography hampers the freedom and basic rights of women and their independence is at risk (Berger and Russel, 1991, 160). Unlike the radical feminists “socialist feminists” accept capitalism and patriarchy separately thus giving rise to a dual system of enemies for the women. They summon the women to unite and be organized into a single force or movement. Socialist feminism however could not survive as a political movement owing to the lack of integrity in the postulates and their inability to explain the interconnection between the dual systems of oppression. According to socialist feminists a workingwoman might share the cuts in social programs because they would be able to take care of their children and family through their earnings and hence the government might not be liable to pay for them. Uniting women across all classes would not be possible because the bourgeoisie class would not want the pressure of private accumulation of wealth towards spending for public issues. In such circumstances the excess need for money might compel a woman from the lower economic status to engage in the industry related to pornography, which is an informal sector of the economy. Thus socialist feminists might not have opposition to such decisions taken by women under the situation where both patriarchy and capitalism would act as their enemy (Marxism, Feminism & Women’s Liberation, n.d.) While socialist feminists’ views were politically rejected, another movement in the 1970s entitled as “cultural feminism” rejected the political aspect of feminism. This branch of feminism bloomed with the different contributions of authors who brought forth the feminine virtues of care, share and compassion against the male negativities of “greed, aggression, ego and lust” (Marxism, Feminism & Women’s Liberation, n.d, 5). In contrast to the Women’s Liberation movement of the 60s, which served as the first instance of transforming the private aspects of oppression to the public sphere, the cultural feminists began to idolize ‘The Goddess’ comprising of the conventional ideas of the significance of feminism, which go hand in hand with “empowerment” (Marxism, Feminism & Women’s Liberation, n.d., 5) This stream is recognized as the New Age feminism, which provide women a different world of harmony, which can help them escape the real world of oppression. These women set out on a new path of spirituality (White & Klein, p.188). Going by the direction of thoughts of the cultural feminists, releasing words is an important way of psychic fulfillment established through “discussions with other women in which language is “co-opted” and male “meanings” subverted” (Marxism, Feminism & Women’s Liberation, n.d., 6). Going by the cultural feminists’ philosophy, a spiritual path is prescribed for the release from oppression and this might not conform to the participation of women in pornography which supports a release through material and sexual pleasures even if men are not involved in the trade. Also, since such an occupation connected with pornography makes women subject to male lust instead of highlighting the “undervalued female attributes” (White & Klein, 2002, 188). This might lead them further into the realms of oppression since men will continue to have an upper hand. It would be a lengthy debate to talk about whether pornography should be looked down or supported by feminists. As said earlier, it is totally up to the woman to decide what might be right or wrong for her. If she chooses a profession as a porn star or a director of a movie based on pornographic stuff or even writes on pornographic material, she certainly has the right to do so. The society certainly sets some rules and dictates norms for people, but it does not have any right to deprive an individual of practicing freedom based on gender. In that case, there might be a risk of bringing in gender discrimination. If a man has the right to work as a model for an adult magazine, then a woman too has the equal rights. In the oriental world especially if one turns the globe toward the gulf countries, one might see a host of rules set for women. Even if a woman moves effort to receive education, that is sometimes considered something challenging the social hierarchy. Following this principle, it might be debatable that whether a woman who is a part of the pornographic world is challenging the social order. While one has the freedom to exercise his right, it is the choice of the individual to practice anything he chooses. Taking this fact into consideration, the woman too is practicing a profession of her choice. In that way, she is not violating or challenging the social hierarchy. “Second, feminism is not easily systematized. Its experiential plurality, proceeding from different experiences differently perceived, constantly undoes attempts to derive a full theory from a single point or make all pieces fit a coherent whole.” (Goodin, Pettit & Pogge, 2007, 332) As goes the saying, if the user knows how to use the knife there are different ways of looking at things. In fact, if one turns to the pages of history, he can come across the various events and experiences undergone by women which led to different circumstances sometimes even leading to some striking ones. In the recent years there has been some kind of protest against using animal by products like skin, fur, other parts of the body for making winter garments, hats and sometimes even other accessories like belt, head cover and bags. In protest against this, a lot of women are taking action like posing bare bodied before the lenses and writing some powerful caption like ‘I would rather go naked than wear fur’ (Luke, 2007, 214). Some orthodox political leaders and other people holding conservative beliefs might consider it quite vulgar. However, taking the issue of protest into consideration it might require further analysis as to whether it is really vulgar or ‘obscene’ if a woman is protesting against a genuine social cause even if it requires exposing her body. There was a time in America when contraceptive pill was introduced, so that woman can enjoy sexual intercourse with any one of their choice without the fear of getting pregnant. It was in the 1960s, which saw significant changes in women’s liberation. Not only did women have the freedom to wear any dress of their choice including mini skirts, shorts or short length frocks with plunging necklines, but also they were allowed to put on an ultra revealing dress like a see-through blouse to let her reveal sexuality thereby appear more attractive before society. ‘Some women began to burn their bras and “free their breasts” in an act of defiance.’ (Carroll, 2007, 23) These facts unveil the social recognition of freedom of an individual in terms of sexuality. One may perceive the fact that women have posed before the lenses bare bodied, burnt their bras as something pronouncing sexual behaviors thereby challenging the social institution. However, an analysis of the fact that a woman actually undertook these actions for the sake of protesting against some social cause reveal that the subject of pornography also therefore needs a critical analysis and minute research into the various facts and ideologies. With the evolution of time, even various social reformers as well as feminists have been accepting pornography gradually. In fact, the television is said to have played an extremely powerful media in the respect that television as a media tool has created some kind of change in the perspectives hidden behind different facts as well as changed the way people were thinking in the past ages. The invention of television was a remarkable development – “In the time-line presented earlier in this chapter, we discuss the invention of the television and the events that helped shift our attitudes about sexuality. By the early 1960s, the majority of US homes had a television set. Television, radio, and other mass media began to broadcast more liberal ideas about sexuality to viewers and listeners. Pornography also became more acceptable, and in 1953 Hugh Hefner began publishing Playboy magazine.” (Carroll, 2007, 23) In brief, the acceptance of pornography seems to have come as a result of the various events, experiences as well as the different movements. If one thinks about the actual connotation the term pornography might signify, one would understand that the term is about the passions involved while the two different sexes are involved in a sexual interaction, the pleasure that both the performer as well as the recipient (the viewer) receives. However, more than just sexual activity, pornography highlights certain other traits too. Feminists would also support the fact that pornography is also about art, and it employs women in order to associate the artistic qualities. However the definition of pornography may be suggested as, “visual or written matter that depicts sexual activity or arousal, or the sex organs, in a graphic and explicit way…in which…themes stressed are of a sexual nature” (Berger and Russell, 1991, 163). Going by this definition medical books showing the anatomic details and pornography might contain artistic characteristics. For example, would anybody look at Picasso’s painting of a nude woman with a negative connotation? Or would Michelangelo’s David be considered as something containing obscene or vulgar material? “Pornography draws out our beliefs about gender and sexuality, race and class, power and selfhood. Pornography is about much more than sex.” (McKee, Albery & Lumby, 2008, 22) It is true that pornography although might seem to be bold for some people, yet it also portrays certain other information which otherwise might not have been effective. Taking the paintings of Picasso and Michelangelo into consideration, one is not likely to have any negative or derogatory feeling toward the art pieces. The answer is suggested by the time one is discussing the issue in. in the twenty first century it is unlikely that people would argue that Michelangelo’s David is pornography. However the perspectives differ with respect to groups. Right-wing Christian communities might suggest that movies depicting real sex are pornography, but most film critics would disagree on grounds of artwork. (McKee, Albery & Lumby, 2008, 22) The female body has always been treated as something closely associated with the cultural values of any nation. If there was a political disturbance in a nation, it is the woman who is taken for granted whatever may be the situation. Irrespective of her choice, she was either gang raped or forced to walk nude in the streets as a social order. It is true that the world of pornography also explores the female body. However, that might have different connotations. A porn star is not forced to involve into a sexual action, nor is she taken forcefully to walk in the streets. In fact, a porn star is often viewed as some figure associated with artistic attributes. Since she is involved in the action of embracing her male/female counterpart, she is also letting the elements of style, expression of emotions, and eroticism come in. In the process, it also lets the viewer get the taste of some artistic pleasure too. “Creating a stage motivated by different kinds of desire allows experimentation with style, roles, costume, gender, and power, and offers alternative cultural meanings.” (Auslander, 2003, 64) Pornography is not just about sex, rather it portrays all the emotion, passion and feelings which exist in every individual whether he is heterosexual or homosexual. It is about the natural instincts that every individual possesses and certainly has the right to exercise them. In the process, it also helps in de-constructing gender specific roles and conducts thereby creating equal grounds for every individual ignoring the respective gender. Concluding remarks A woman is considered as the center of attraction in every sphere, be it literature, movie, entertainment or art. The female body is to a large extent a subject of interest for many people like the ones who are psychologists, authors, artists or even political leaders. Following view of the liberal feminists and Marxists, pornography might be treated as something, which should not be associated with gender or body. Irrespective of the fact that whether one is a man or a woman always has the rights to practice any profession of his choice. A porn star after all might also be regarded as someone contributing to some art project, which requires her to show her body like the nude lady in Picasso’s painting. Therefore, it might not always be true that pornography has something to do with obscene sexual culture or vulgarity. Also considering the liberal thinking and also considering the radical feminists’ perspective of violence and dominance towards women embedded in pornography, a middle path may be devised where pornography can be allowed only to that extent where a woman exercises her freedom in taking decisions about the extent of her participation with no external or patriarchal dominance. However strict monitoring may be prescribed and litigation measures might become difficult to impose to this extent. Sometimes the oppressions relate to psychological pressures or the temptation of money. Perhaps legalization of pornography could save the violence and oppression of women, which might even be connected with sex trafficking and prostitution and render a more prominent voice to the women about the extent of their involvement in pornography. References 1. 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