Perpetuating the patriarchy: misogyny and (post-)feminist backlash

Lopes, Filipa Melo

doi:10.1007/s11098-018-1138-z

Cited by 13 publications

(22 citation statements)

References 18 publications

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“…Alternatively, “naming and shaming” might invite flaming and trolling (Paasonen et al., 2015) or weaken solidarity by invoking “himpathy” or misplaced sympathy for transgressors. Transgressors might appropriate the identity of a victim (Kay & Banet‐Weiser, 2019), generating a backlash that fragments the affective solidarity (Melo Lopes, 2019), especially more vulnerable members. “Rage is full of feminist possibility, but also of risk—and these risks of rage are not evenly shared by all women” (Kay & Banet‐Weiser, 2019: p. 607).…”

Section: Discussionmentioning

confidence: 99%

“…Participants can become targets for people who oppose them (Paasonen et al., 2015). Posts on media can be dangerous for women, feminism has attracted misogynist backlashes (Melo Lopes, 2019) and evoked himpathy (Kay & Banet‐Weiser, 2019). Naming and shaming a wrongdoer can lead to the transgressor attracting support, not the victim.…”

Section: Affective Solidarity and Social Mediamentioning

confidence: 99%

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The importance of vibrant materialities in transforming affective dissonance into affective solidarity: How the Countess Ablaze organized the Tits Out Collective

Baxter

2021

Gender Work & Organization

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Affective solidarity is important in resisting forms of gender, race, and sexual inequalities. Previous research has highlighted the role of affective dissonance in building affective solidarity, yet most of the literature has been anthropocentric in its discussion of affect. This paper contributes by showing the importance of vibrant forms of matter in inspiring and building affective solidarity. Using affective ethnographic method, the article explores how an independent yarn dyer, the Countess Ablaze, organized affective dissonance at gender discrimination into an affective solidarity movement called the Tits Out Collective. In doing so, she energized resistance and built a powerful affective atmosphere in the global yarn community. The paper shows how the vibrancy of the materialities accelerated the building of the powerful affective atmosphere. The engagement with different materialities enabled a global community of women to participate in shared resistance while honoring their own subjectivities, something previous work has identified as problematic. The paper also contributes by opening a discussion of the costs of organizing affective solidarity, detailing the intensities of leading such movements, that can be exposing and increase vulnerabilities. Therefore, it may be inevitable that affective solidarity is precarious and ephemeral.

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Section: Discussionmentioning

confidence: 99%

Section: Affective Solidarity and Social Mediamentioning

confidence: 99%

The importance of vibrant materialities in transforming affective dissonance into affective solidarity: How the Countess Ablaze organized the Tits Out Collective

Baxter

2021

Gender Work & Organization

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“…But the way in which the FCP takes up and takes over these norms constitutes a more active form of complicity, which does not simply repeat or passively reproduce internalised norms. As Filipa Melo Lopes remarks, considering the rise of CAKE parties – a branch of ‘raunch feminism’ for educated, affluent and privileged women – ‘No one was expecting them to go pole dancing on Friday night and there were no foreseen penalties for not doing it’ (Melo Lopes, 2018, p. 2528).…”

Section: Adaptive Preferencesmentioning

confidence: 99%

“…In many cases, she even presents her choices as feminist acts (Levy, 2005, p.75). She does not acquiesce to patriarchal imperatives; rather, her engagement in raunch culture consists in a ‘ celebratory embrace of practices historically criticized as oppressive by feminists’ (Melo Lopes, 2018, p. 2518, my emphasis), even if this celebration is not unadulterated (Levy, 2005, p. 11; Walter, 2010, pp. 21, 25).…”

Section: Adaptive Preferencesmentioning

confidence: 99%

Beyond adaptive preferences: Rethinking women's complicity in their own subordination

Knowles

2021

European J of Philosophy

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An important question confronting feminist philosophers is why women are sometimes complicit in their own subordination. The dominant view holds that complicity is best understood in terms of adaptive preferences. This view assumes that agents will naturally gravitate away from subordination and towards flourishing as long as they do not have things imposed on them that disrupt this trajectory.However, there is reason to believe that 'impositions' do not explain all of the ways in which complicity can arise. This paper defends a phenomenological account of complicity, which offers an alternative explanation. | INTRODUCTIONAs Alison Jaggar described it, 'one of the most important questions confronting all feminist theorists…[is] why women who are, after all, a majority in most populations, so often seem to submit to or even collude with their own subordination' (Jaggar, 1983, p. 149). In the contemporary analytic feminist literature, the primary explanation for why women become complicit in their own subordination is offered in terms of adaptive preferences. 1 This explanation holds that because of the deprived and oppressive social context in which they find themselves, women develop preferences which reflect this deprivation and oppression, and so end up reinforcing rather than resisting their own subordination. In this paper, I argue that adaptive preferences are not the only way in which complicity can arise. I develop a phenomenological explanation of complicity, which offers a new account of some of the ways in which and reasons why agents may be complicit in their own subordination. I begin by examining the dominant features of the explanation from adaptive preference. I highlight that the approach from adaptive preference assumes that agents have a natural trajectory away from subordination and towards flourishing, and thus, without 'impositions', such as social constraints or other forms of interference that

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“…In situations where feminism has become more mainstream and the socially acceptable thing would be to reject patriarchal norms (at least in certain instances), how do we explain those women who do not? I'm thinking, for example, of Catherine Deneuve speaking out against the #MeToo movement and the backlash she received, or the highly educated and affluent women who engaged in the "raunch culture" of the early 2000s where, as Filipa Melo Lopes has argued, "No one was expecting them to go pole dancing on Friday night and there were no foreseen penalties for not doing it" (Melo Lopes, 2019Lopes, , p. 2528. In these instances, the appeal to adaptive preference or a cost-benefit analysis does not seem to give us the whole explanation.…”

mentioning

confidence: 99%

We are not born submissive: How patriarchy shapes women's lives, by ManonGarcia. Princeton University Press, 2021. ISBN: 9780691201825, 248 pp, hbk., $27.95

Knowles

2021

European J of Philosophy

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As Chimamanda Ngozi Adichie proclaimed in a pamphlet of 2014, and as various T-shirts from high-street retailers have reminded us, "we should all be feminists," but there are many men, and many women, who are not. Thomas Hill's deferential wife; Andrea Dworkin's "right-wing woman" who opposes reproductive choice and upholds patriarchal norms and standards; women who protest against #MeToo, or participate in their own sexual objectification.These are all sticky figures for contemporary feminism. How should we explain their behaviour and their actions?Why do some women appear to reinforce rather than resist their own subordination and how should these "choices" be understood and evaluated? These are the questions Manon Garcia takes up in We are not Born Submissive: How Patriarchy Shapes Women's Lives.One can see from the title both Garcia's preliminary answer to the question (patriarchy), and a hint at the approach she will take-the title nods to Simone de Beauvoir's famous statement that "one is not born, but rather becomes a woman". Similarly, for Garcia, women are not born, but rather become submissive as a result of finding themselves in a situation where submission appears to them as their "destiny" (p. 42). Through patriarchal oppression, Garcia argues, women are objectified and alienated, "the social dimension of women's bodies structures the situation and the experience of women in such a way that they are destined to submit themselves" (p. 135). For Garcia, this does not mean that submission is inevitable, but it does mean that there are strong benefits and even "pleasures" in complying with one's submission (p. 159) and high costs to resisting (p. 193). As a result, she argues, "women's decision to submit is not, strictly speaking, a choice" (p. 196). Rather, "submission is a consent to one's destiny as it is pre-determined by social norms" (pp.193-194).To make these arguments, Garcia draws heavily on Beauvoir's analysis in The Second Sex. The book endeavours to offer an account and an explanation of female submission, but a joint and perhaps more thoroughly articulated aim is to illuminate Beauvoir's distinctive philosophical methodology, and demonstrate her contemporary relevance for addressing the question of female submission. To this end, the book makes an important contribution to the recent revival in Simone de Beauvoir studies, demonstrating Beauvoir's importance as a philosopher in her own right, and her unique adaptation and deployment of phenomenological methods, in a thorough and yet accessible way.Garcia sets up the problem of understanding women's submission in terms of two unattractive options: either submission flows from women's female nature or women are the passive victims of men's domination (p. 4). The first suggests there's something natural about women's submission, and thus "places us on the side of the sexist tradition" (p. 4), while the latter deprives women of their agency and presents women as "passive victims or submissive beings that are guilty of not cherishing their freedom...

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Perpetuating the patriarchy: misogyny and (post-)feminist backlash

Cited by 13 publications

References 18 publications

The importance of vibrant materialities in transforming affective dissonance into affective solidarity: How the Countess Ablaze organized the Tits Out Collective

The importance of vibrant materialities in transforming affective dissonance into affective solidarity: How the Countess Ablaze organized the Tits Out Collective

Beyond adaptive preferences: Rethinking women's complicity in their own subordination

We are not born submissive: How patriarchy shapes women's lives, by ManonGarcia. Princeton University Press, 2021. ISBN: 9780691201825, 248 pp, hbk., $27.95

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