By Sheila Jeffreys
Should western good looks practices, starting from lipstick to labiaplasty, be integrated in the United countries understandings of destructive traditional/cultural practices? through studying the position of universal good looks practices in harmful the health and wellbeing of ladies, developing sexual distinction, and imposing lady deference, this booklet argues that they should.
In the Nineteen Seventies feminists criticized pervasive attractiveness regimes comparable to eating regimen and depilation, yet a few ‘new’ feminists argue that good looks practices are not any longer oppressive now that girls can ‘choose’ them. besides the fact that, within the final 20 years the brutality of western attractiveness practices turns out to became even more serious, requiring the breaking of pores and skin, spilling of blood and rearrangement or amputation of physique components. Beauty and Misogyny seeks to make feel of why good looks practices should not basically simply as power, yet in lots of methods extra severe. It examines the pervasive use of make-up, the misogyny of favor and high-heeled sneakers, and appears on the function of pornography within the production of more and more renowned attractiveness practices similar to breast implants, genital waxing and surgical alteration of the labia. It seems to be on the plastic surgery and physique piercing/cutting industries as being different types of self-mutilation via proxy, during which the surgeons and piercers function proxies to hurt women’s our bodies, and concludes through contemplating how a tradition of resistance to those practices should be created.
This crucial paintings will attract scholars and lecturers of feminist psychology, gender reports, cultural stories, and feminist sociology at either undergraduate and postgraduate degrees, and to a person with an curiosity in feminism, girls and sweetness, and women’s health.
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Additional resources for Beauty and Misogyny Harmful Cultural Practices in the West (Women and Psychology)
Moreover she would suffer sexual harassment, ``In overcrowded buses men who have lost their traditional respect for women might molest her and of course this would hurt her pride and dignity as well as that of her husband and brothers'' (p. 323). To resolve these pressures she decided to become a muhaggaba (veiled one). This pleased the husband's family. The reasons that Hoodfar gives clearly relate to women's attempts to accommodate themselves to male dominance. The veil, she says, demonstrates women's loyalty to the rules of male dominance, it ``communicates loudly and clearly to society at large and to husbands in particular that the wearer is bound by the Islamic idea of her sex role'' (Hoodfar, 1997, p.
Covering the heads of women is a cultural practice of middle eastern tribes that found its way, via the monotheistic religions which originated in that region, to other parts of the world. The covering of heads and bodies was imposed on some Christian women in the west until quite recently. In my childhood in Malta in the 1950s, where my father was posted with the army, I remember the notices 42 HARMFUL CULTURAL PRACTICES AND WESTERN CULTURE on buses that instructed women to ``wear a Marylike dress''.
The category of sex into which humans are placed is the basis of compulsory heterosexuality (Rich, 1993) and it ``founds society as heterosexual'' (Wittig, 1996, p. 27): The category of sex is the one that rules as ``natural'' the relation that is at the base of (heterosexual) society and through which half of the population, women, are ``heterosexualised'' (the making of women is like the making of eunuchs, the breeding of slaves, of animals) and submitted to a heterosexual economy. (1996, p. 27) The purpose of this compulsory heterosexuality is to enable men to ``appropriate for themselves the reproduction and production of women, and also their physical persons by means of a contract called the marriage contract'' (p.