Use of Sexuality Online

Posted: August 16, 2012 in Uncategorized

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In Dobson’s article of “Femininities as Commodities” she talked about the nature of “cam girls” and the uses of feminine characteristics that are used online as a way of achieving the girls’ goals. The cam girls’ main goal is to gain attention and popularity. The audience consists of mainly male viewers.  As a result, the girls could generate income from these sites. Some of these girls have fans that send gifts and such just for having a glimpse in the cam girl’s private life (what she allows to be seen). The girls’ private life is seen as a fantasy that entices people to watch these girls because it is taboo. Generally girls’ life or “bedroom” is private.

Dobson theorized that these cam girls are creating their own self identity online to be seen by viewers in the online community. Dobson also argues that some of these girls create a persona that appeal to the audience, whether it is being a cute cam girl, a cam whore or cam artist. Some people would argue that these girls are “selling” themselves out, as an alternative pornographic entertainment. Basically they are selling their body and image online as commodities.  However, other people would argue that these girls are enabling their girl power, by being in control of their images and body. These girls choose to participate in such activities, knowingly full well what they are doing.

It raises the question that if these cam girls are selling their femininity online, does that mean they are reinforcing the idea of women/girls being in submissive sexual roles in society? After all, they are objectifying themselves as sexual objects (some of them are). They are making themselves the object of male fantasies in order to gain online popularity. It could be argued that these cam girls are exercising their freedom to portray themselves however they wish, even sexually.

Everyone will always have an opinion about how girls/women should be participating in online activities. If a girl is open about her sexuality, she is labelled as a “whore”, but if she refuses to share her personal identity online, then she is seen as restricted (relating to the article about the Arab girls on Face Book). I believe that a girl/woman should only justify their identity to themselves and no one else. For the most part, we do not question how a male would portray himself online or what he does on the Internet. Yet, we question when a woman does anything online, categorizing it as negative or positive. Whether cam girls are seen as degrading themselves or seen as empowering themselves, it remains to be debated.

~Tien V.

I’ve attached a link that shows how we as society have become more self conscious of our appearances and how they are portrayed in online communities.

http://parenting.blogs.nytimes.com/2012/03/07/for-teenage-girls-facebook-means-always-being-camera-ready/

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Feona Atwood goes beyond common discourses related to the sexuality of females and brings forward new femininities, under which women are creating new forms of culture online. Showcasing sexual agency in new media forms such as online blogs, chat rooms and communities, women are constructing themselves in a “legitimized” sexual manner. The author looks at how these technological developments have made a proper space for certain women to create new forms of sexuality and femininity. No longer are we in a world where prostitutes and cam girls are seen as immoral choices but rather accepted by the female participants as embarked upon as actual occupations or professions.

The author shows that these women are not objectified but rather the exposure of their bodies is seen as a status symbol as women are actively engaging and desiring these depictions. This provides these women with empowerment and choice as they themselves want to be portrayed in that manner. The author mentions how the possession of a sexy body is presented as a woman’s key source of identity. This further adds to the social construction and importance of “beauty” to the female body. I could not and cannot picture or ever even think about this type of cultural production as a form of work!

I do not understand how this form of cultural production is important or how it contributes to the use of technology by certain women. Does this not go to show that women are using the Internet in ways that demean them or their status? Can we say that women are only good for consuming the Internet in terms of shopping or just providing pleasure to lustrous eyes through various forms of porn?

It was hard to read this and critically analyze since the examples and characters described made me uncomfortable. This is probably due to the fact that I see the traditional feminist concept of objectivity of the female body first. It was very surprising to know that most of the women who participate in this type of media are active and intelligent as they can easily spend hours talking about topics from gardening to even history. In the article a sex worker for Furry Girl gives us some personal information but we cant judge or even guess what circumstances led her to start such work. What factors would have led these women take up such type of work besides not having a stable source of income? Also websites on which these cam girls provide their services range from gothic style to vegan that further cater to different consumers of such content.

Women challenge the norm of their sexual passivity and compliance, where sexual activity is a source of strength and independence, not some sort of oppression. Women who dress in a certain way choose to do so in order to facilitate a strong confident personality, so when men look at them it is not seen as powerlessness.  I agree with the author as how the image of female celebrities also contributes to this discourse, as the concepts of success and admiration are attached to their body.

The following article shows the personal experience and circumstances of an ex-hooker who was later was fired from her public school teaching position due to choices made in the past. She was harassed by the people around her and even by the media, but kept her ground as her past defined who she was. She expressed how being labeled as a prostitute automatically grants them certain stereotypes that are costly. After being fired from her teaching job, she has taken up a position where she teaches adults of different backgrounds about memoir writing. She states that, “Whether if your are a prostitute or a public school teacher, each character is an individual, unique and complex.”

Do you think that there are women who actively take this occupation seriously and see this form of work through technology as empowerment?

http://jezebel.com/exclusive/

Z.Shad

What a Gaze!

Posted: August 15, 2012 in Uncategorized

The last and final article I have chosen to write a blog on is the one entitled “Through the looking Glass? Sexual Agency and Subjectification Online” by Feona Attwood. This article discusses the gazes in which women tend to be seen, while paying more attention to how they are seen through technology. However, what set s this article apart from other articles read in this class is that it does not necessarily place women in this whole victim role we have become so accustomed to seeing. In the article we are also introduced to Laura Mulvey’s work of narrative cinema which looks at how women on screen fulfill the needs and desires of the men in society; while at the same time looking at the ways women are automatically turned into objects of display when they are seen through these male gazes.

What I found to be the most interesting thing about this article was this whole idea of how women are seen as some sort of agents of change through pornographic sites. I found this to be interesting due to the fact that a majority of the time when we speak about women in this context it is often times associated with some form of negativity. As women we read articles and always talk about how women are subjected to sexual kinds of activity which ultimately strips them of their intelligence and their ability to be taken seriously by not only the men of society but by our fellow women. This article provides us with examples of how women are agents through online pornographic sites. Almost as if to say that we as women are not forced to be seen in the masculine gaze but that we choose to be seen in this gaze, not one that is sexual, but rather one that gives us power through something we tend to be degraded by; our sexuality and our ability to enjoy it in the same way that men do. Sites such as Altporn, Blue Blood, Gothic Sluts, NakkdNerds and Super Cult along with SuicideGirls are the sites that are mentioned in this article and in many ways come off as being sites that allow for the women who take part in them to be seen as agents. The one site that is mentioned in this article that I feel completely destroys this fight against women being hypersexualized was a site mentioned by the name of “EroticRed.com” which is also a porn site that features female models that come in all shapes in sizes on their period. While reading this, the one question that came to mind for me was how we as women can continue to complain about how we are not taken as seriously as we should be, when we have websites such as these that promotes women in nothing but a sexual manner? If something as natural as menstruation can be given some sort of sexual gaze who are we to complain that everything we do is sexualized? As mentioned in this article these sites are managed by women, so technically a complaint about how we are seen is invalid if fellow women see us in the same light that men do. Is the mere fact that these sites are run by women what sets them apart and suddenly makes this “gaze” one that can now be accepted?

I believe a perfect example of how the gaze is manipulated into looking like it is one that comes from a female perspective can be seen in the ever so popular show entitled “America’s next top model”. In this clip we are shown the contestants being judged by the way they walk, the way they talk, the way they dress and their overall ability to capture this essence of beauty these judges are looking for. It is my opinion that this show is one that attempts to get viewers thinking that they are looking at these wannabe models through the gaze of a highly respected female Tyra Banks. In actuality the beauty of these females is judged by a panel of judges who view beauty through what I believe is still the male gaze. I feel as though by placing a female (Tyra Banks) in this role of being “in charge” we as the viewers are less likely to think that a male gaze is one that exists on the show. http://www.youtube.com/watch?v=sP0CiZzlzUY

Karen A.

The cam girl phenomena

Posted: August 15, 2012 in Uncategorized

Amy Dobson’s article, “Femininities as Commodities: Cam Girl Culture” looks at the online phenomena of “cam girls” which is a type of site that “are typically of personal, amateur web site focused on a web cam that allows viewers to see live, moving images of the site owner”. Although Dobson notes that are is such a thing as cam boys, the vast majority of the cam girl demographic is teen girls and young women from thirteen to twenty-five years of age.

 

Cam girls can help lead to the understanding of how women are portrayed on the internet and how femininity is represented through these sites. The ability to use the internet to reach out to unlimited viewers allows these women to “see their feminine image as a tool to be used towards the goals of economic and social success, power and self actualization”. Cam girls use these sites to receive gifts from visitors that they can set up through their “wish lists”. Dobson notes, that many cam girls have admitted how much a girl receives is based on “her looks and the type of images she displays”. Through cam girls we see women exercising their own agency on how they are represented on the internet. It is up to them what photos they post and the style of photos they wish to post as well. Or is it?

 

Dobson labels the type of cam girls into three categories: the cam girl (the girl next door), the cam whore (sexually insatiable) and the cam artist (creative and sexual).  By representing themselves in these categories Dobson feels that the struggle against the female gender stereotype is no longer relevant as women are playing into these stereotypes to receive material items. In a new discourse of power we see women using these stereotypes to promote a “girl power” attitude towards young women. By being able to control, promote and use their beauty to gain material wealth women are embracing what was once patronized modes of acting.  However, the women are in complete control of the images, words and the extent to which they post. Dobson points that it is by “exploiting notions of girlhood and femininity” that these girls are partaking in the consumer culture. They are able to use their bodies as a commodity to get what they want. On the other hand the girls are aware that the success that they have is entirely based on “how far” they are willing to go in photos, how explicate they can be, and their overall looks in general. Due to this the notion, the argument that cam girls do not have complete control over their own agency can be seen. If their success is measured by how sexual and attractive they can be, then of course the girls are being sheppard into these categories Dobson made of cam girls, ones in which that they may not be entirely comfortable with.

 

Cam girls are not only using these sites for obtaining commodities, they are using it to blog, write about their friends and days and to post photos of their fun daily activities. The more glamourous their life seems the more they are able to maintain a following, gaining popularity. I would argue that they are given the ability to practice alternate identities and try on different performances of self through the experience of being a cam girl. They do not have to blog and post about all the depressing, messy instances of life, but can create an identity in which they can pick and choose what is shared and representative of their lives. What makes this a phenomena is how obsessed people become with following these blogs and daily activities of these cam girls. Their lives not only offer and place of escapism for themselves, but for countless other females (and males) who are looking to experiment with their own identities and end up making celebrities of these girls who they chose to idealize. Looking back the demographic of women who are partaking in the cam girl phenomena it makes sense that the age group is thirteen to twenty five, because it is a prime time in self exploration and shaping of identity for a young woman. The male attention that the female viewers witness these cam girls receiving provides them with notions on how to play with their own gender and sexuality in an attempt to replicate the images and projections of beauty they see in the lives of the cam girls.

 

– bonny m

Arab Girls Unveil on Facebook

Posted: August 13, 2012 in Uncategorized

“Degrees of Caution: Arab Girls Unveil on Facebook” is an article written by Rodda Leage and Ivana Chalmers who examine the impact of social networking sites, specifically Facebook, on Arab ‘girls.’ Leage and Chalmers engage in a study that examined 42 Arab girls between eighteen and twenty-two years of age. These 42 girls attended university, lived with their parents, and were from Qatar – a country that is viewed as very conservative with high value on its cultural and religious traditions. Through the study Chalmers and Leage interviewed the women to find out how social networking sites (SNS) impact the girl’s identities and the way they chose to express their identities.

Essentially, Chalmers and Leage found that the young ladies had a strong desire to establish and maintain a good reputation, which ultimately affected the ways they performed their identities on Facebook. Both authors argue that the girls “negotiated identity expressions within their culture.” This is illustrated through four approaches the authors categorized the girls taking in terms of Facebook use. First, some of the girls chose not to participate in social networking sites at all. Others used Facebook, but very carefully in order to follow the conservations of the culture. These girls used the website as limited self expression. The third approach found during the interviews was that some of the girls used creative methods in order to allow more self expression such as writing notes that only specific people could read and understand. Finally, some girls disregarded cultural norms altogether in order to have greater freedom of expression.

Overall, I believe the research done by Chalmers and Leage display confirmations of social discourse. Generally speaking, when one discusses Islamic women or Middle Eastern women, they assume that these women are oppressed by the men who play a more dominant role within the culture. Social discourse portrays Islamic women as conservative, unable to freely express their appearance or voices in some cases. Through Chalmers and Leage’s work, this discourse seems appropriate and ultimately true. These 42 women who have been interviewed all spoke about how they use Facebook in a way that maintains their reputation and a way that doesn’t disrespect or dishonour their families. Most of the women interviewed chose not to put up pictures of their faces in fear that rumour would spread or that they would appear to be “bad” or misrepresented. Instead, they would find creative ways of depicting their identities such as using pictures of themselves that didn’t show their full faces, or pictures that expressed something they were interested in that only some friends would understand.

The dominant discourse that identifies women of Islam as oppressed is ultimately reinstated within Chalmers and Leage’s study. One of the participants of the study state, “It frustrates me, and its not part of Islam. It’s a part of our culture…The culture gives extra opportunity for men to do whatever they want.” These women are oppressed in the sense that they are unable to freely express themselves without worrying about getting into trouble, while the men of their culture are able to do as they please. Leage and Chalmers state that throughout their interviews the Arab girls expressed that the reality for them in Qatar is that they currently “must live with inequality – both online and offline.”Even those who chose to go against societal discourse, who put up pictures of themselves and engage in activity that is usually disregarded in their culture, end up facing severe consequences. One of the participants state that “My brothers will have the right to maybe beat me” when asked what her family would do if they found out she was participating on a dating site.

While researching online, I found two interesting blogs that related to girls posting their pictures online. One blog written by a Zara Syed titled, “Hijabi? Putting pictures on Facebook?” discusses how more and more Arab girls are putting pictures of themselves on Facebook.  Zyed shows the perspective of an Arab girl who decides not to post her pictures online and in fact finds it disturbing that some girls do. I found this blog extremely interesting as it seems this writer is not only conforming to the dominant social discourses, but also advocating it. She even critiques the girls who do post their pictures, stating that they are “all are so dolled up in their display pictures that it seems as though someone forced a headscarf on the winner of America’s Next Top Model.”

Another blog I found online was titled “Muslim females STOP uploading PICTURES online” written by “KING-slave of Allah.” Within this blog, the author seems to advocate that Muslim girls need to stop posting their pictures online by referring to text found in the Quran. KING says, “My dear sisters, You say you love Allah SWT ,but when it comes to beauty or looks then you are asking Qs. and finding where it is written to stop showing on Internet or asking Why not saying for Males. I’m requesting you to remove your pictures becoz Its Allah Order to Hide your beauty. THE USE of your pictures are very bad.”

Both these blogs disturbed me. I am a frequent user of Facebook and always post pictures of myself and my friends. Of course, I am concerned about who sees the pictures and put my privacy settings as private as possible, however I see nothing wrong with expressing yourself through your page. Facebook is a social networking site that allows to you keep in touch with friends and at the same time express yourself and show your growth in life. I feel that everyone should have the freedom to do so without feeling like they’re being judged or with the fear of getting in trouble. While reading through Chalmers and Leage’s work and the blog posts I began to question what I would do if I were in the Arab girls’ position. If you were/or are an Arab woman living in Qutar, would you choose to conform or challenge the social discourses, and use Facebook the way you wanted to? Do you consider the “creative” ways Chalmers and Leage explain that the girls express themselves in a conservative form to really be a form of expression and real identity?

 

Syed’s blog post: http://islamicinsights.com/news/community-affairs/hijabi-putting-pictures-on-facebook.html

KING’s blog post: http://islamgreatreligion.wordpress.com/2009/11/06/muslim-females-stop-uploading-pictures-online/

 
– Amber Kandola

In this blog I will be discussing the article titled Degrees of Caution, Arab Girls Unveil on Facebook, written by Rodda Leage and Ivana Chalmers. This paper examined how Arab girls taking part in Leage and Chalmers’ study, expressed themselves on Facebook. As these girls lived in a very conservative area, it was quite interesting to read about their thoughts and views on expressing their identities on social network sites.  In fact, most of the participants viewed Facebook as a place to communicate and not a place to express their identity. Facebook users make choices in how they will use the technology’s features to express their identity. As individuals can actively control the information that is displayed on their Facebook profiles, users can also limit their visibility. An important point that the authors make is that much of the research on identity expression on SNS is focused on American and European youth. They explain that the lack of research on SNS in the Middle East could be due to various factors such as lack of Internet access, low Internet literacy levels, and low numbers of users. However, Facebook proves to be a good starting point for researchers wanting to add to existing information on SNS from other parts of the world.

Research on women’s use of technology in the Middle East has focused on its ability to empower, democratize, and allow women entry to the public sphere, allowing development of new identities. The authors explain that women in this region are empowered by modern technologies to create other discourses about their womanhood, citizenship, and political participation in society and are able to experience more freedom of expression and choices for social interaction. However, is this really true? Is today’s modern technology an avenue for such women’s liberation or a means of control? In this paper, the authors enclose various interesting methods that the Arab girl participants took in order to ‘express themselves’ on Facebook. They interviewed 42 girls between the ages of 18 and 22 whom were university students, unmarried, lived with their parents, and most practiced Islam. The data collection took place in Doha, Qatar which is regarded as one of the most conservative Arab countries and places a high value on its cultural and religious traditions. They asked participants three series of questions such as how participants expressed themselves to others and the strategies they used to perform their identities and how cultural norms regarding the behavior of Arab girls affected these processes. They also asked what types of SNS technologies they used and if their online identities corresponded to their offline identity or if they clashed. A very informative set of questions that the researchers/authors asked were whether the participants felt they were more or less free to enact their identities online than offline. As the same questions were asked to each participant, it was rather interesting how different some of the responses were.

Leage and Chalmers grouped their findings into four areas or ‘approaches’ used by the girls to express their identity. In the first approach, the girls chose not to participate in social network sites, in the second approach, the girls used Facebook but were cautious in abiding by the culture and used it as a way for limited self-expression. In the third approach however, creative methods were made in order to have more self-expression while also abiding by cultural conventions. Finally, the fourth approach involved users whom overlooked certain cultural customs in order to have more freedom of expression. I found it very interesting and rather creative how some of these girls found ways to express themselves on Facebook while also respecting the customs and values of their culture. It is important to note that the authors explained that each participant expressed themselves using various methods and did not necessarily fit into only one category, however, the range of responses showed distinct ways that girls negotiated identity expression within their culture. The girls in the first approach had quite relevant reasons as to why they chose not to engage with Facebook. For instance, Leila-one of the participants-introduced two important issues in Qatari culture; misrepresentation and the importance of religion and family for a young woman. Image was very important to her and the way in which she was portrayed out to the public reflected her family and therefore affected their honor. A big thing for many of the girls who did not use Facebook was the fear of misrepresentation online as people could view or portray certain images or things on their Facebook profiles in a different light; this in turn could negatively impact their reputation.

There were only 3 out of 42 participants who currently did not use Facebook, the second approach however, was more common. These girls used Facebook but made sure that they did not express themselves in ways that would be viewed as inappropriate by the culture. In this approach, many of the girls used it to just ‘keep in touch’ as Facebook was not really seen as a safe place for self-expression. Some of the girls did use it for self-expression but limited the type of information displayed on their site. The researchers found a wide range of ways individuals in this approach chose to display their information with some showing almost no identity expression while others displayed a lot. Some of the Facebook features discussed in the article were status updates, images, tools of expression, and freedom. Many girls felt uncomfortable with emotional statements on status updates due to them being easily misunderstood and they also felt it was not appropriate to express strong emotion in public. It is interesting how individuals in the West tend to underestimate the public power Facebook holds versus the girls in the Middle East where they are highly aware of this reality. The majority of the girls that the authors spoke to also had no images of themselves on their site; rather they found creative ways in posting alternative images that still expressed themselves. This was really cool as they used other images and pictures of things other than themselves to describe or illustrate their personalities since they did not trust the Internet and social network sites and found it very unsafe. Most girls did not find that not being able to post their image was a problem as Kaliyah had said ‘There are so many things that define me other than my face.’ Despite Facebook’s portrayal of freedom and self-expression on their site, does it actually involve complete freedom for its users? When participants were asked if they felt Facebook gave them the freedom to express themselves overall, most replied that it did not. They often mentioned the possibility for self-expression but few said they were experiencing it. One of the girls named Maram had an interesting response as she explained that her and her family have to consider what others think each time she uploads something. She felt that she had to manage the content of both her site and her friend’s sites in order to be sure that she is presented appropriately. Therefore this ‘freedom’ may be damaging or constraining in a sense as for example, you may not be able to control what representations others put of you on their sites in a sense which is not your self-expression or portrayal of yourself.

The behavior in the third approach stayed within cultural boundaries however, had more creative techniques. In order to accommodate the privacy challenges on Facebook while also expressing herself she created a system to fulfill both; she would write code words or phrases that did not appear relevant or obvious that only her friends would understand. For example ‘red lipstick’ on her status update would mean that she was going to a party-how clever! Other things these girls would do is they would find imaginative ways to express their identities through images, for example a perfume bottle could signify that they like the creator or a specific experience that related to the object. Another option was taking pictures of body parts other than the face since as the face is not shown, it cannot be tampered with online. What I found to be quite rebel-like was creating an alternate identity! Some of the participants creating fantastic, fabricated identities on Facebook inventing characters with Facebook profiles that had the opportunity to participate in activities that the girls would not actually be allowed to take part in. What do you guys think about this approach? Is it a positive or negative alternative?

Girls that wanted more communication of Facebook than the Qatari culture allowed found themselves taking more risks online as Nashwa for instance, joined an Arab dating site regardless of the fact that for females, dating is strictly forbidden. She enjoyed it because it allowed her to chat with males online that she would not be allowed to talk to offline. In the article the authors explained how many Arab girls explained that the reality for them in Qatar was inequality between males and females both online and offline. As many felt that SNSs like Facebook allowed them more freedom of expression, the truth was that living in a close-knit community means online information quickly leaks to the offline world which could be rather damaging to a girls reputation, therefore many of the girls use alternative identities to be able to ‘friend’ boys and communicate with them. As the authors express, this raises the question of whether or not this type of communication can be considered reaching a greater ‘identity expression.’

The purpose for this paper was to discover whether or not Arab girls living in a conservative community such as Qatar used Facebook as a place for identity expression. The authors expressed that the pressure many girls face to abide by cultural norms and protect their reputation usually limits their ability to express themselves to their desired extent. On Facebook they are caught between two worlds as they are using a Western based technology yet adapting it to their own culture. What I found to be rather significant was that in the beginning of the article, the authors explained how the girls felt Facebook was merely a place to communicate and not a place to express themselves. Many of the respondents ended the interview realizing that they did in fact express themselves on line, they just did not realize it. If they felt limited by their culture they found quite creative and unique techniques to express themselves that I found to be great! I encourage everyone to read this article as I found it to be a very interesting and educational read, there are a lot of specific stories and situations of some of the participants in there that I found to be fascinating.

Below is a link from a clip called ‘The Deen Show’ that talked about technological advances and how Muslims should not get distracted with them as they could lead you in the wrong path. I found it interesting how this man by the name of Deen was explaining how they should not become lost in these types of things. I also found it interesting that men were mentioned also as we usually hear that Muslim women are usually the ones who have to follow strict rules. If you decide to watch the video skip on to 2:43 as that is when he starts his discussion on Facebook. Another interesting link I found was on a Muslim dating site, it showed many couples meeting online and explained the success they had by choosing this method which goes against the ‘norms’ or traditional teachings. I found this to relate to the article as some of the girls did chose to join dating sites in hopes to find their future husbands, this site shows how women are able to take control with their future in a sense and gives hope for a successful match found online. Both Muslim women and men were able to express themselves online in ways they may have not been allowed to publicly do offline. This also illustrates that not all outcomes of actions online are negative; various positive outcomes can come from online sites and could maybe even empower individuals. What do you guys think?

 

http://www.youtube.com/watch?v=oiSbo_vfLRE

http://www.youtube.com/user/singlemuslimltd?v=94ZsfODluNs

-Mundeep Dhaliwal

While reading Jamie Keiles blog post titled, Katy Perry’s Teenage Dream: Not Mine, I noticed she like many other individuals, struggle with mainstream music and its lyrical content on women with her feminist view. In other words, social construction, has allowed Keiles the avenue to form a bias stand of what is expected of a feminist and someone who does not relate with feminism. In particular, she notes how much she likes Katy Perry’s song but is still bothered by the lyrical content. Keiles also address Perry’s “California gurl” song by writing “a degrading confection of lollipop licking, naked cloud laying, and low production value.” Now that in it is hypocritical because of her decision to listen to it in her house and not in her car away from people’s critical comments. Two questions: are we as feminists, allowed to like and listen to catchy tunes without deconstructing the meaning of the song? Or are we subconsciously setting feminist standard that most of us do not necessarily abide by?

I have listened, watched and danced to “California gurls.” Now I do not know if I am breaking any female code but I believe that we as feminist are not allowed to just enjoy little things anymore. We have now being constructed to question everything. Which is good but when do stop and actually appreciate little things. I attach this need to “question things” to Patriarchal hegemony because the female gender throughout the years has been constructed to feel like a lesser gender and subjected to various ways of Scopophilia. Objectification like Scopophilia continues to be rampant even in today’s society which I think is one of the problems feminist encumber. There is difficulty in enjoying from the objector what has been forced down as the right thing.

In conjunction to Keiles post, Jessalynn Keller in her text Virtual Feminism writes “online activism also alters traditional understandings of space, allowing for content to transcend some borders with significant ease.” For this reason, Keiles post allowed for her to still appreciate Perry’s music while using online activism to touch on the things that bothered her about the video. I should point out that I disagree with Keiles only because I feel she failed to understand Perry’s lyrics in Teenage Dream. The song basically was about a girl wanting a particular guy to be her teenage dream not that all the events were actually happening. I believe we have come to a junction in life were some feminist even feel wearing a bikini or listening to JayZ’s song is absolutely inappropriate. Why is it that when some women decide to wear certain outfits or sing certain songs, she is still living in a submissive state of mind? Why cant women wear what they want, sing what they want and still be acknowledged as sane and decisive by both men and women especially feminist.

It is important to realize that feminism is a way for people especially women to break down barriers but how can barriers be broken when women tell other women that they cannot do certain things? It takes it all back to Lynn Peril’s “Pink Think” essay . I honestly hope that women are not going to go back to handbooks on how to behave because honestly trying to break free of one master that is male is difficult but having another one show up and control you as an individual is not were feminism should be heading.

 

Check out this post on: The Lingerie Football League. it is quite interesting.

Moyo A.