I think Barbara Ehrenreich needs a time out

Via Laura McKenna, I found this Barbara Ehrenreich blog post defending Katha Pollit’s book from Ana Marie Cox. Without wading into the deeper waters of feminist thought — a swim for which I might lack the proper training — I did find my jaw dropping as I read this passage: Cox is not the first ...

By , a professor of international politics at the Fletcher School of Law and Diplomacy at Tufts University and co-host of the Space the Nation podcast.

Via Laura McKenna, I found this Barbara Ehrenreich blog post defending Katha Pollit's book from Ana Marie Cox. Without wading into the deeper waters of feminist thought -- a swim for which I might lack the proper training -- I did find my jaw dropping as I read this passage: Cox is not the first post-feminist to denounce paleo-feminists as sexless prudes. Ever since Andrea Dworkin -- a truly puritanical feminist -- waged war on pornography, there've been plenty of feisty women ready to defend Victoria's Secret as a beachhead of liberation. Something similar happened in the 1920s, when newly enfranchised young women blew off those frumpy old suffragists and declared their right to smoke cigarettes, wear short skirts, and dance the Charleston all night. Maybe there's a cycle at work here: militant feminism followed by lipstick and cocktails, followed, in a generation or two, by another gust of militancy. But this time around the circumstances are vastly different. In the 1920s, women were seeing their collective fortunes advance. The Western nations were granting them suffrage; contraceptives were moving beyond the status of contraband. Contrast those happy developments to today's steadily advancing war against women's reproductive choice: the banning of abortion in South Dakota, fundamentalist pharmacists refusing to fill prescriptions for birth control. Worldwide, the situation is far grimmer, as fundamentalist Islam swallows one nation after another. Iraq, once a secular and fairly woman-friendly place by Middle Eastern standards (although Saddam had no use for actual feminists), is degenerating into a contest between misogynist factions of various sectarian stripes. Somalia, which had been reasonably secular, just fell to the Islamists, who have taken to attacking insufficiently covered women in the streets. Then there's Indonesia, where, in some regions, women lacking head scarves or sporting cosmetics now face arrests for "prostitution," and women found in public with unrelated men can be publicly whipped. I've always liked to think that feminism is the West's secret weapon against Islamism. How can an ideology that aims to push half the human race into purdah hope to claim the moral high ground? Islamic feminists would fight Islamism, and we Western feminists would offer our sisterhood in the struggle. But while Muslim women are being stuffed into burkas, American post-feminists are trying to stuff their feet into stilettos. Who are you going to call when the morals police attack you for wearing eye shadow in Kabul or flashing some ankle in Teheran -- a wonkette? I find it hard to believe that there is any dimension in which the situation for women -- in the U.S. and across the globe -- is gloomier today than it was in the 1920's. There might be isolated exceptions in some countries, but by any aggregate measure -- women's suffrage, employment opportunities, educational opportunities -- I cannot see how Ehrenreich's implication holds. I dare my readers to prove my assertion wrong.

Via Laura McKenna, I found this Barbara Ehrenreich blog post defending Katha Pollit’s book from Ana Marie Cox. Without wading into the deeper waters of feminist thought — a swim for which I might lack the proper training — I did find my jaw dropping as I read this passage:

Cox is not the first post-feminist to denounce paleo-feminists as sexless prudes. Ever since Andrea Dworkin — a truly puritanical feminist — waged war on pornography, there’ve been plenty of feisty women ready to defend Victoria’s Secret as a beachhead of liberation. Something similar happened in the 1920s, when newly enfranchised young women blew off those frumpy old suffragists and declared their right to smoke cigarettes, wear short skirts, and dance the Charleston all night. Maybe there’s a cycle at work here: militant feminism followed by lipstick and cocktails, followed, in a generation or two, by another gust of militancy. But this time around the circumstances are vastly different. In the 1920s, women were seeing their collective fortunes advance. The Western nations were granting them suffrage; contraceptives were moving beyond the status of contraband. Contrast those happy developments to today’s steadily advancing war against women’s reproductive choice: the banning of abortion in South Dakota, fundamentalist pharmacists refusing to fill prescriptions for birth control. Worldwide, the situation is far grimmer, as fundamentalist Islam swallows one nation after another. Iraq, once a secular and fairly woman-friendly place by Middle Eastern standards (although Saddam had no use for actual feminists), is degenerating into a contest between misogynist factions of various sectarian stripes. Somalia, which had been reasonably secular, just fell to the Islamists, who have taken to attacking insufficiently covered women in the streets. Then there’s Indonesia, where, in some regions, women lacking head scarves or sporting cosmetics now face arrests for “prostitution,” and women found in public with unrelated men can be publicly whipped. I’ve always liked to think that feminism is the West’s secret weapon against Islamism. How can an ideology that aims to push half the human race into purdah hope to claim the moral high ground? Islamic feminists would fight Islamism, and we Western feminists would offer our sisterhood in the struggle. But while Muslim women are being stuffed into burkas, American post-feminists are trying to stuff their feet into stilettos. Who are you going to call when the morals police attack you for wearing eye shadow in Kabul or flashing some ankle in Teheran — a wonkette?

I find it hard to believe that there is any dimension in which the situation for women — in the U.S. and across the globe — is gloomier today than it was in the 1920’s. There might be isolated exceptions in some countries, but by any aggregate measure — women’s suffrage, employment opportunities, educational opportunities — I cannot see how Ehrenreich’s implication holds. I dare my readers to prove my assertion wrong.

Daniel W. Drezner is a professor of international politics at the Fletcher School of Law and Diplomacy at Tufts University and co-host of the Space the Nation podcast. Twitter: @dandrezner

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