Rethinking Feminism?

The older 7-year-old girl kept a protective hand across the younger one all through a 3-hour bus ride

Thought-provoking tweet from Laughing Gas @waatho

The reason some feminists are not credible is that they think and behave like men.

I need you, my reader, to have patience with me as I attempt to unravel this tweet. Follow through with all the sections, will you?

I

When you think of feminist struggles or women’s rights movement, what are the images and words that immediately stand out?

There she is—face scrunched up, speaking or rather yelling a slogan, hands stretched above the head, fist punching the air, muscles tensed, as the body moves forth in demand.

There they are—in a group, hands raised, fist punching the air, face tense and scream-mouthing a slogan.

There she is—arguing the many sides of the issue, loudly and surely, giving facts, explaining the logic of things, unceasingly, unhesitatingly, vigorously.

There they are—out of their homes, out in the streets or in government buildings or outside large corporate houses, out under the sky, out, so out!

There she is—woman on top, claiming her sexuality, riding herself to joy.

There they are—in jeans and three-quarters and trousers and shorts, digging at times, speaking in conferences at other times, riding a motorcycle or a plane or a space shuttle, taking back every job that they had been denied.

And, ahem, do you remember the Pink/Gulabi Gang images?

Voice. Lead. Fight. Demand. Rights.

She/they are the mainstream images and words of an emancipated woman in process.

Note the exoteric or outward-moving tendency in the above images and words.

II

Nothing wrong with these images. The only issue is what is getting privileged and what is marginalized. And a bigger issue is the cast—the language, metaphors, symbols-- that has shaped the ideological pots of this movement.

When you privilege voice (a tangible, action-oriented word), you marginalize and devalue silence and listening.

When you privilege lead (word presence indicates in front of others, power-head), you marginalize and devalue follow.

When you privilege fight (conflict-oriented word), you marginalize and devalue collaboration and dialogue.

When you privilege demand, you marginalize and devalue service.

When you privilege rights, you marginalize and devalue responsibility and self-reflection.

What is missing in these images are women at work at home, silent in contemplation, listening to a conversation, holding and caring, receiving a man in joy.

III

Now you will say as I once said:

For centuries women have been denied the opportunity to speak and participate in decision-making process, to express, to supervise, to be.

For centuries they have been relegated to home and hearth.

For centuries their needs and wants—physical, psychological, sexual, social, political, economic, and spiritual—have been made invisible, not discussed, not even considered as extant.

For centuries, self-esteem of women as a cultural group has been broken, ripped, violated, shattered.

For centuries their pain and suffering has gone unacknowledged.

Agreed. Agreed. Agreed.

IV

My question is this: if indeed feminism is not just a women’s rights movement, but as bell hooks (2000) defined “a struggle to end sexist oppression” benefiting not merely specific race or class of women or privileging women over men-- then aren’t we using the same symbols—in action and in words that made men claim dominance and superiority in the first place?

Men had “voice” in decision-making process. They spoke.

Men always occupied leadership positions.

Men fought wars and won.

Men demanded women and other men to do this and that.

Men said they had the rights over other men, women, land, and language.

Audre Lorde said: “The master’s tools can never be used to dismantle the master’s house.”

When we speak, who do we mute?

When we lead, who follows?

When we fight and win, who loses?

When we demand, who gives?

When we speak of us, our rights, where are the others?

V

What if we gave situation-appropriate significance to other images and words too?

She listens deeply, face relaxed, body seated softly, fully present, with a gentle smile on her face.

They listen deeply, in peace and self-reflect, taking turns to speak.

She is at home caring for an elder. Through the window she can see her daughter playing badminton outside.

She follows through with the plan efficiently.

She receives and responds to him powerfully.

This “she” wore a comfortable trouser to ride the bike for exercise. Tonight that “she” will wear a lovely sari. Tomorrow the other “she” will be at a conference. “She” may cook too.

Voice. Silence. Self-Reflection. Lead. Follow. Fight. Collaborate. Dialogue. Demand. Serve. Nurture. Care. Rights. Responsibility.

Note the presence of exoteric (outward-moving) and esoteric (inward-moving) words and images.

Yes, such images already exist but not in mainstream.
VI

Leaving you with a visual:

Sunny afternoon dips into twilight. Above a flock of crows fly home. Evening air settles down. Night fades into silence. In the trees, in the nests, warmth descends on the heart. Tranquillity.

This too is feminism.

References

For more on exoteric and esoteric states, do read Frithjof Schuon

For more on bell hooks, go here. The quote is from her book: Feminist Theory: From Margin to Center

This post is indebted and influenced by the work of Dr. Leela Fernandes: Transforming Feminist Practice. She is the Dronacharya of this Eklavya author.