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First wave of feminism essay
The first wave of feminism
First wave of feminism essay
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The perception of lesbian women in society has undergone a great change throughout the three stages of feminism. In the first wave most lesbians felt as if they were trapped in a world in which they didn’t belong to. In the second wave the lesbians started to come out and fight for their rights in what became known as the feminist movement of the 1970’s. In today’s society, lesbians have the opportunity to express themselves freely as who they are and even though some might not think that they are treated as equals, a lot of progress has been made. In the chapter “The Lesbian” of Simone de Beauvoir’s philosophical text, The Second Sex, Beauvoir dives into a discussion revolving around the treatment and perception of lesbian women in the society …show more content…
The third wave is a continuation of the previous two waves with a bigger emphasis on equal pay because so much progress has already been made. One of the most famous lesbian women from this wave is Ellen DeGeneres. Ellen came out as a lesbian in a 1997 cover of Time Magazine. She said that she had difficulty coming out at first but after giving it some thought she came to the conclusion that it was necessary to be transparent with her large fan base. Ellen says "Until recently I hated the word lesbian. I've said it enough now that it doesn't bother me. But lesbian sounded like somebody with some kind of disease. I didn't like that, so I used the word gay more often." In this quote we see that Ellen is against the negative perception that society has towards lesbian and that she is an activist for lesbian rights. In the chapter “The Lesbian”, Beauvoir says that lesbian woman will be cursed, but she also says, “Like all human behavior, this will involve playacting, imbalance, failure, or lies, or, on the other hand, it will be the source of fruitful experiences, depending on whether it is lived in bad faith, laziness, and inauthenticity, or in lucidity, generosity, and freedom.” In this quote from the chapter we see that Beauvoir believes that if a lesbian can be open about her sexuality and satisfied with the way society treats them, then they can have a happy and enjoyable life like the rest of humanity. In the first two waves it was difficult for women to be completely open about their sexuality, but with the progress made throughout the years we know see that it is possible through none other than Ellen
In Vicki L. Eaklor’s Queer America, the experiences of lesbians, gay men, bisexuals, and transgender people in the years since the 1970s gay liberation movement are described as a time of transformation and growth. The antigay movement, threatened, now more than ever, created numerous challenges and obstacles that are still prevalent today. Many of the important changes made associated with the movement were introduced through queer and queer allied individuals and groups involved in politics. Small victories such as the revision of the anti discrimination statement to include “sexual orientation”, new propositions regarding the Equal Rights Amendment and legalized abortion, were met in turn with growing animosity and resistance from individuals and groups opposed to liberal and
In the book The Underground Railroad, we learn of a woman named Ethel Wells a Christian educator who shows some signs of being a lesbian. In Ethel’s time (the 1800’s) it was considered disgusting when you love someone who is not of the opposite sex. If one woman was found with another woman in sexual relations you were either stoned, put into an asylum, or punished by death (Wikipedia). Ethel shows her first sign of being a lesbian when she was little. Ethel would play with her friend Jasmine and they would play husband and wife kissing and quarreling as she saw her mother and father do. Once Ethel turned eight her father banned Ethel from playing with Jasmin saying, “so as not to pervert the natural state of relations between the races”(263).
Upon reading the article “Daring to Be Different: A Look at Three Lesbian Artists” by Laurel Lampel, the author’s main purpose is to discuss that unlike other female historical artists during the mid-19th century there were three artists whom dress and lived as lesbians, changing the norm of gender roles, and presented themselves differently to society (Lampel, 2). In addition to those experiences, it created a major impact for the artists’ new perceptions towards art history and art education (Lampel, 2). Those three artists were Bonheur, Brooks, and Gluck. The key question the author is addressing is her argument stating that from a passage in Deuteronomy, both genders are not allowed to wear each other’s clothing and in the mid-19th century
In an interview with Piers Morgan on the Piers Morgan Tonight show, King went in depth when describing the struggles she went through when she decided to come out as a lesbian. Beauvoir describes how the biggest obstacle a lesbian women will go through is the act of coming out and admitting that they are actually lesbian, and Billie Jean King completely agreed with this claim. In the interview, Piers Morgan asked her what the biggest challenge of her life was and she said that it was in 1981 when she came out and admitted she was lesbian to the public. King lost all her sponsorships overnight and said that most of the companies called her names such as “slut” and “whore” which affected her greatly. King lost all her money overnight and entered what would be the most difficult years of her life. King did not came out on her terms because she got sued by a former female lover which forced her to go out in public and admit the relationship and that she was actually a lesbian. King says that this made everything more difficult because she believes that a women who is lesbian should come out when they feel 100% comfortable with themselves and with the public knowing who they truly are. This goes hand in hand with Beauvoir’s philosophy when she says that a women has the choice to feel either trapped or
In the article, "Cherchez la Femme: Feminist Criticism and Marie de France's `Lai de Lanval'," Sharon Kinoshita examines Marie de France's "Lanval" and its feminist implications. She explores three critical essays that discuss the feminism revealed in the Lais of Marie de France and the differing views represented in each criticism. After discussing these interpretations Kinoshita retells "Lanval" and reveals her own opinion. Through her analysis of the three critical essays and her breakdown of "Lanval" Kinoshita argues Marie's feminism is not revealed through her portrayal of strong female characters, but instead through the titular male character's rejection of the code of chivalry.
To begin with, one of the things that makes Ellen DeGeneres really appreciated in today’s society is her huge support with gay’s equality. Since Ellen is lesbian herself, she knows all the difficulties that come along with first of all, accepting yourself and being confident, then trying to not get affected by society’s way of portraying gays . Today’s society has taught us that being gay is a threat and a huge sin, but Ellen DeGeneres is one of the few people whom have changed that. Since Ellen is a well-known celebrity because of the various shows and movies she has starred in, many people look up to her. One way it is clear that Ellen supports homosexuals are through her novels. The novels “The Funny Thing is...”, “My Point and I Do Have One” or “Seriously...I’m Kidding”, are all personally written and narrated by Ellen DeGeneres . All ...
Marilyn Farwell discusses what makes a lesbian narrative in her book Heterosexual Plots and Lesbian Narratives. Does the text have a political purpose? Can we identify the lesbianism of the authors and characters? What do these writers and characters say about lesbianism and more particularly their own lesbianism?” (Farwell 11).
As Tamsin Wilton explains in her piece, “Which One’s the Man? The Heterosexualisation of Lesbian Sex,” society has fronted that heterosexuality, or desire for the opposite sex, is the norm. However, the reason behind why this is the case is left out. Rather, Wilton claims that “heterosexual desire is [an] eroticised power difference [because] heterosexual desire originates in the power relationship between men and women” (161). This social struggle for power forces the majority of individuals into male-female based relationships because most women are unable to overcome the oppressive cycle society has led them into. Whereas heterosexual relationships are made up of the male (the oppressor) and the female (the victim who is unable to fight against the oppressor), homosexual relationships involve two or more individuals that have been freed from their oppressor-oppressed roles.
There has been a long and on going discourse on the battle of the sexes, and Simone De Beauvoir’s The Second Sex reconfigures the social relation that defines man and women, and how far women has evolved from the second position given to them. In order for us to define what a woman is, we first need to clarify what a man is, for this is said to be the point of derivation (De Beauvoir). And this notion presents to us the concept of duality, which states that women will always be treated as the second sex, the dominated and lacking one. Woman as the sexed being that differs from men, in which they are simply placed in the others category. As men treat their bodies as a concrete connection to the world that they inhabit; women are simply treated as bodies to be objectified and used for pleasure, pleasure that arise from the beauty that the bodies behold. This draws us to form the statement that beauty is a powerful means of objectification that every woman aims to attain in order to consequently attain acceptance and approval from the patriarchal society. The society that set up the vague standard of beauty based on satisfaction of sexual drives. Here, women constantly seek to be the center of attention and inevitably the medium of erection.
Simone de Beauvoir, in her 1949 text The Second Sex, examines the problems faced by women in Western society. She argues that women are subjugated, oppressed, and made to be inferior to males – simply by virtue of the fact that they are women. She notes that men define their own world, and women are merely meant to live in it. She sees women as unable to change the world like men can, unable to live their lives freely as men can, and, tragically, mostly unaware of their own oppression. In The Second Sex, de Beauvoir describes the subjugation of woman, defines a method for her liberation, and recommends strategies for this liberation that still have not been implemented today.
We live in a world where a 21st century woman can vote, work full time, and raise a family on her own terms. Woman can choose when to have children, if they want to achieve a higher education, and obtain jobs that women in the 60’s only dreamt about. Most of these accomplishments were brought on by the Women’s Movement of the 1960’s. They brought up conventional thoughts and ideas that changed the course of history. However, in their quest for women’s rights and equality amongst men, there were some that were left out of the mass movement. Lesbians of the 1960’s were considered to be social pariahs by the Woman’s Movement of the 1960’s and not to be connected with. By being the outcasts, Lesbians created and founded their own movement that focused on not only Women’s Rights, but Gay Women’s rights as well. This movement was just as controversial if not more as the Women’s Movement of the time, but made just as big of an impact.
While sexual difference may not exist between lesbians all other forms of difference do. These include differences of identity: race, class origins, employment status, age, religion, physical abilities - and while we may struggle against these differences within our individual ‘spaces’ they have a material and institutional reality that cannot be wished away
You can say that a woman is a woman because she has ovaries, but does this really inhibit everything that it means to be a woman. All cultures since the dawn of time had defined women in terms of procreation. The Second Sex revolves around the idea that woman has been apprehended in a relationship of long-standing oppression to man through her relegation to being man 's Other. The roles we associate with women are not given to them in birth; therefore, women are told what they’re supposed to be in life and what kind of roles they can or can’t perform. When Other is used in the book it describes the female’s secondary position in society. Beauvoir argues that man declare themselves as the one or self, and woman Other. The failure of defining woman either by her biological operations or by some broad understanding of the
Simone’s de Beauvoir’s text—Ambiguity and Embodiment— was rather interesting because it made me ask many questions that I had never asked myself before. For example, what is a woman? De Beauvoir starts off this by stating that, “not every female human being is necessarily a woman” (3). Thus, in my opinion, there are two ways in which a female is a woman: 1.) Being the way that society categorizes a woman and 2.)
The only reason she stayed where she did was because she was afraid of being abandoned and ridiculed for who she really was. Eventually she broke out of her shell; she broke her silence and came out as a lesbian. The second speaker was Mckenzie and she read Push: On Holy Thursday by Karen Grace. It was a story