By Sheila Jeffreys
Should western attractiveness practices, starting from lipstick to labiaplasty, be integrated in the United countries understandings of destructive traditional/cultural practices? via interpreting the function of universal good looks practices in destructive the overall healthiness of girls, growing sexual distinction, and imposing girl deference, this booklet argues that they should.
In the Nineteen Seventies feminists criticized pervasive good looks regimes corresponding to eating regimen and depilation, yet a few ‘new’ feminists argue that good looks practices are not any longer oppressive now that ladies can ‘choose’ them. in spite of the fact that, within the final 20 years the brutality of western good looks practices turns out to became even more critical, requiring the breaking of pores and skin, spilling of blood and rearrangement or amputation of physique elements. Beauty and Misogyny seeks to make experience of why attractiveness practices aren't simply simply as continual, 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 position of pornography within the production of more and more renowned good looks practices resembling breast implants, genital waxing and surgical alteration of the labia. It seems 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 by way of contemplating how a tradition of resistance to those practices should be created.
This crucial paintings will entice scholars and academics of feminist psychology, gender reports, cultural reviews, and feminist sociology at either undergraduate and postgraduate degrees, and to somebody with an curiosity in feminism, ladies and wonder, and women’s health.
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Extra info for Beauty and Misogyny Harmful Cultural Practices in the West (Women and Psychology)
76). The MPs are, Puwar argues, ``under pressure to reproduce gender differences, through rei®ed forms of bodily styles of dress, hence the emphasis on an acceptable form of feminine appearance'' (p. 176). One impact is that they suffer constant remarks, but there are likely to be further effects, unexamined here, of having to be so clearly and conspicuously women, wearing the uncomfortable stigmata of their subordinate condition while seeking to be effective in government. The Fact Sheet says that harmful cultural practices are, ``consequences of the value placed on women and the girl child by society.
Women compliment men by being prepared to make an effort to adorn themselves for men's sexual excitement. Thus men can feel both de®ned in manhood and ¯attered by women's exertions and, if the women are wearing high heels for instance, pain endured for their delight. Those women who refuse beauty practices are offering neither complement nor compliment and their resistance can be deeply resented by members of the dominant sex class. Harmful cultural practices ``persist'' the Fact Sheet tells us, ``because they are not questioned and take on an aura of morality in the eyes of those practicing them'' (UN, 1995, p.
Beauty practices show that women are obedient, willing to do their service, and to put effort into that service. They show, I suggest, that women are not simply ``different'' but, most importantly, ``deferential''. The difference that women must embody is deference. The way in which the sexual difference/deference is required to be expressed can vary considerably between male dominant societies, but there is no evidence that any societies exist in which the sexual difference/deference is irrelevant or in which the social order of male dominance is founded in anything but this difference.