Unbearable Weight: Feminism, Western Culture, and the Body - Assignment Example

Critically discuss the post-feminist argument that in Western societies, women are empowered to choose whether or not to engage in beauty practices Introduction The feminist movement led to major changes in the actions and perception about women. The movement also assisted in the empowerment of women, mostly in reference to civil and political rights. Within western communities, women have also been empowered to apply beauty practices, practices which are generally major manifestations of their independence and liberalization. These practices however have sometimes been criticized as undesirable manifestations of liberalization. This paper shall critically discuss the post-feminist argument that in Western societies, women are empowered to choose whether or not to engage in beauty practices. A discussion on the various manifestations of women empowerment will be included in this paper. Body Western societies are now seemingly perceived by the general population to be post-feminist. This means that fundamental variables unfavourably impacting on women have already been managed and other remaining differences between men and women are now credited to individual qualities (Jeffreys, 2005). Writers like Braun (2009) recognize that choice has become a major element of the post-feminist era. In effect, for as long as the actions of women are based on their choices, no specific evaluation of actions and choices is needed. According to Stuart and Donahue (2012, p. 1), beauty practices are supported by post-feminist principles and beliefs. Baumgarter and Richards (2000) also argue that third-wave feminists believe that the power of women to choose whether or not to use beauty products and related beautification practices is an unavoidable aspect of feminism (Baumgardner and Richards, 2000). Nevertheless, despite the credibility and power given to choices and even with participation of women into activities where they were not traditionally included, women’s bodies and their appearance are still considered an important element of societal scrutiny (Stuart and Donahue, 2012, p. 1). Opportunities granted to women meant to improve their status have not been fashioned to discard of traditional and sexually prejudiced practices. Gill (2007) also points out that eliminating the usual feminine functions and responsibilities in the workplace has been equalled by an elemental focus on female bodies and their level of attractiveness. He (Gill, 2007) also argues that the direction of femininity in the western context is not anymore based on traditional gender roles. They are in fact being directed towards vain practices relating to beautification of the female body and form. In other words, the contemporary western culture puts a very harsh and intense evaluation of women’s bodies. Trying to analyse and understand femininity under post-feminist realities forms a major element of contemporary feminist work (Stuart and Donahue, 2012, p. 2). Feminine beauty practices were a clear focus for the second-wave feminism with a more critical assessment made on the means by which such practices have impacted on the reification of the disparities between men and women, as well as the objectification of women (Bartky, 1990). As the 1980s was ending, with feminism being more popular and significant in female liberation, the untoward response against the next phase of feminism led to restrictions on feminine liberties (Jeffreys, 2005). The qualified ideal has been indicated on women securing more liberated positions, on the condition that such liberated place would not compromise their feminine qualities. This ideal is observed in women’s magazines where essays discussing liberation are published alongside articles on weight loss or beauty products; or this may be apparent in TV shows portraying liberated women alongside detergent commercials stereotypically showing women in subjugated roles (Gill, 2006). These contradictions indicate a confused and unsettled ideal for the female, certainly for the female fighting for a more exalted place in society. Actions as liberated women are based first on being beautiful, and later, on being liberated and on being free to make one’s choices (Stuart and Donahue, 2012, p. 3). Indulging in beautification rituals are part of the societal ideal. The beauty setup for women is based on the concept that women who support and take part in these beauty rituals can also find themselves in a higher social and economic place, in stark contrast to those who do not take part in these rituals; more often than not, they are placed in a lower economic and social status (Langlois, et.al., 2000). Langlois and colleagues (2000) point out that beauty is often used as a standard by which women are judged with beauty also associated with intelligence, trustworthiness, and desirability. As a result, women see a strong need to participate in beautification rituals. Moreover, in the wider context, these rituals can also be used as a tool for women to ensure their place in society. Attractiveness has also been regarded by the younger generations to be a means by which they can secure friendships and enjoy school social activities (Stuart and Donahue, 2012, p. 3). Beautification rituals are also applied by women as a means of conforming to the societal standards of beauty and attractiveness. They may also allow for personal benefits, mostly relating to the next phase of feminism which see women painting their nails and garbing themselves in dresses in order to match what may be considered as frivolous behaviour (Baumgardner and Richards, 2000). Discussions on personal gratification have been forwarded in order to highlight beauty practices as inappropriate practices. Such justifications have also recognized the fact that pleasures which can be gained do not preclude the critical assessment of these practices (Stuart and Donahue, 2012, p. 3). The choice of beauty practices within the postfeminist era must be evaluated based on how the female form is idealized and perceived. For some scholars, the current western culture has been understood in terms of its lack of connectivity to the ideal self (Gergen, 1991). Instead, the western post-modern identity is based on numerous roles and identities, often understood in terms of shifting goals and standards. Modern western practices have also considered its moral standards based on the deeper understanding of one’s deeper identity (Rose, 1996). These practices have prompted the emergence of the neoliberal element which has also included the individualised and autonomous liberal variable (Stuart and Donahue, 2012, p. 3). The initial element of the neoliberal subject is autonomy, implying the independence of individuals for their actions. As pointed out by Taylor (2010), under this ideological concept, women must project their identity and autonomy as they apply their personal choices in their activities, including their personal grooming rituals. The freedom to choose from a variety of choices is based on the neoliberalist ideals (Stuart and Donahue, 2012, p. 3). In effect, under the postmodern context, women are being more adventurous in their activities and their feminine activities. Braun (2009) argues that choice also invites possible issues in one’s choices. Problems relating to personal choices and the application of these choices are a major issue within the feminist conceptualizations. Under this context, issues relating to culture are a significant part of feminism and its related choices. Empowerment must be understood alongside ideologies which seek to evaluate opinions within the greater context of feminine rituals. Discussions on choice mostly include the sexualisation of femininity (Gill, 2008; Stuart and Donahue, 2012, p. 4). Feminine beauty products include a variety of products and activities which women participate in (Stuart and Donahue, 2012, p. 4). Women have different reasons for taking part in these rituals. Some reason out that participating in these beautification rituals is part of female competition; and that it is a means of bolstering their esteem and confidence. Women seek to compete with other women, not so much with men. Even as feminists declare that beauty practices are main elements essential in femininity, some women do not necessarily identify femininity as their main reason in participating in beauty practices. Instead, femininity is also imagined in relation to social acceptance among other women (Stuart and Donahue, 2012, p. 4). Women are therefore sometimes considered as judgmental, backstabbers, and insecure; in other words, adherence to beauty standards is seen as a means of avoiding unfavourable judgment (Stuart and Donahue, 2012, p. 4). Under these conditions, women seem to dress for other women as a tool of competition. For women not adhering to beauty standards, they would likely be judged and labelled as unattractive. Women who are known to judge other women were considered insecure and competitive (Stuart and Donahue, 2012, p. 4). Based on feminist concepts, beauty practices have also been a source of joy and satisfaction for women (Stuart and Donahue, 2012, p. 7). Under these conditions, wearing makeup is considered an enjoyable experience; thereupon, wearing makeup or participating in beauty rituals relates to lightness and joy (Stuart and Donahue, 2012, p. 7). However, for some women, their ability to enjoy these activities is not always related to their self-identity. This would mean that women are not always required to put on makeup or participate in beauty rituals, however they are may also use something because of its appealing quality (Baker, 2010). Arguments have also been made indicating that women should not be criticized for opting to use beauty products, especially if they simply like it for their own purposes, not for the purpose of fulfilling societal standards (Stuart and Donahue, 2012, p. 8). On the other hand, feminists are often making women feel guilty for buying beauty products. Some women are however firm in their claims on the use of beauty products, that it should not be used as a tool for declaring them frivolous and vain (Stuart and Donahue, 2012, p. 8). Bordo (1993) also discusses that associating women to the sexist culture is tantamount to declaring them to be traitors to their own gender. The favourable substantiation in the use of beauty practices indicates a negative response to the feminist appraisal. These arguments make women feel that they are being judged by a structure which specifies standards of behaviour, and later vilifies them for complying and supporting these standards (Stuart and Donahue, 2012, p. 10). In effect, some women may not necessarily object to the use of beauty practices, but they mostly respond against the fact that they are criticized for purchasing or using these beauty products. Such criticism is contradictory and in the end, promotes unfair and unfounded bias against women and their choices. Conclusion The use of beauty products has been considered controversial within the feminist era in Western societies. To some extent, there is logic attributed to the contention that beauty products are being used by women in order to live up to societal expectations of beauty. Under these conditions, women are bound by these expectations within the post-feminist era. This seems to negate the struggles and elements of feminism. However, it is also important to note that feminism has long been about the struggle to express and make decisions based on one’s personal choices and opportunities. The use of beauty products within the post-feminist era does not necessarily negate the principles behind feminism. In fact, the use of beauty products supports the ideals of feminism, allowing most women the right to choose (or not) these products. It is an option which some women richly engage in, however, some women choose to use these products where and when they find its application beneficial to them and to their goals. Undeniably, women are often criticized for using or not using these products. However, the consideration made here is one of free choice, not of female vanity and frivolous proclivities. References Baker, J., 2010. Claiming volition and evading victimhood: Post-feminist obligations for young women. Feminism & Psychology 20, pp. 186-204. Bartky, S., 1990. Femininity and domination. 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