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Slane Girl, In Solidarity

By Helen McBride

Last Saturday at an Eminem concert at Slane Castle, outside Dublin, Ireland, a 17-year-old woman was photographed performing oral sex on two males. Unsurprisingly, these photos went viral on Twitter, Facebook, and Instagram. I’ve been hopeful of Twitter and Facebook recently. In particular the discussion surrounding the #solidarityisforwhitewomen trend inspired a lot of thought about what gender and feminism mean in 2013 and has served as a much needed reminder for white feminists like myself to check our own privilege. That spirit of hope has taken a hit with the Slane Girl Story. Within two days of the Eminem concert, Twitter exploded into a slut-shaming bonanza. The hashtags #slanegirl and #slaneslut trends have taken on the appearance of a free-for-all, cruel, glee-filled, slut-shaming stampede.

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Zombie Feminism

By Andrea Lowgren

The news media love to ask the question: is feminism dead? A quick google search finds literally millions of hits for the phrase. Yet despite the supposed death of feminism, gender equality has become strangely mainstream even while misogyny continues. Today’s sexism is sneaky AND overt; while violence against women continues and people ask female presidential candidates for cookie recipes, one is also hard-pressed to find someone respectable who will go on record arguing that women should not be given equal pay or have the right to run for office. Honestly, feminism has an image problem. Though many people agree with its tenets, relatively few embrace the label and the identity. The conservative Washington Times recently reported that “among women, 38 percent consider themselves feminists.”

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Hands holding a paper with colorful hand-written slogan: stop sexual harassment
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Who has your Back? Harassment on our Streets

By Helen McBride

Last week the British newspaper, The Guardian, reported on a young woman named Jinan Younis, who started a feminist society in her high school in response to a personal experience of street harassment. By rightfully acknowledging how this harassment was part of a wider culture of sexism, she was determined to do something about it: “After returning from this school trip I started to notice how much the girls at my school suffer because of the pressures associated with our gender. Many of the girls have eating disorders, some have had peers heavily pressure them into sexual acts, others suffer in emotionally abusive relationships where they are constantly told they are worthless.” This quote is horrifying.

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Barbie’s Dream House?

by Rachel Epp Buller
Well apparently, Barbie’s house is not such a dream after all. I’m working in Berlin for two months this summer, and there’s been quite a kerfuffle about the life-sized Barbie Dreamhouse that opened near Alexanderplatz in May. Organizers bill the Dreamhouse as a temporary theme park, but I think that may be overstating it slightly. The 2,500-square meter house is more like an expensive fun-house shopping experience – pay the money, walk through and see life-sized Barbie ensconced in her expansive pink world, bake virtual cupcakes on a touch screen, do some dress-up if you paid for the high-end VIP package, and then end your visit at the toy store.

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Ding Dong the Witch is Dead?

By Helen McBride

A week ago, Saturday Night Live paid tribute to Prime Minister Margaret Thatcher who passed away earlier that week. The SNL sketch featured Fred Armisen as Ian Rubbish, a Johnny Rotten type, whose dislike for the British monarchy and government inspired punk-rock gems. However, as we learn in this “documentary,” when Margaret Thatcher came to power, Rubbish’s reaction left his band, the Bizzarros, and fans scratching their heads. Expecting Thatcher to be “Rubbished,” Rubbish instead did a 180 and wrote songs praising Thatcher. What in world had come over Rubbish? Well we learn soon enough that his “love” for the Iron Lady developed because, wait for it, she reminds him of his mum. So there is no changing his mind. SNLs tribute reflects a myriad of responses to Thatcher’s death. Not surprisingly, the stormy reaction across Britain and Ireland over Baroness Thatcher’s death hasn’t escaped anyone’s attention. The decision to commemorate or celebrate her death in Northern Ireland in particular, was bound to produce a split in opinion. The relationship between Northern Ireland (and the Republic of Ireland for that matter) and Thatcher has always been tense. Recent revelations from former Northern Ireland Secretary Peter Mandelson about Thatcher’s supposed mistrust of the Irish, and her equally naive and ridiculous Cromwellian solution to the “Troubles” (i.e. to simply move all the Catholics to the Republic) is just the latest in this deeply complicated relationship. Yet, the polarized responses to her death reflect not only her conservative policies that still influence British politics, but also reveal cultural norms and beliefs regarding gender and politics. Thatcher may have reminded Rubbish of his mum, but this reduced Thatcher to being a mum, not a politician, judged not for her (controversial) policies, but for her inability to fulfill feminine expectations.

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Portrait of Julia Gillard, raising her head, looking at the distance
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Gillard vs. Abbott

By Sean Cosgrove

Julia Gillard (Australian’s current, and first female, Prime Minister) has made waves both at home (which for me is Australia) and overseas after her explosive speech calling out the leader of the opposition (currently Tony Abbott) for not only being sexist but fostering an environment of sexism and misogyny.

You can read about it everywhere. Seriously, everywhere: The BBC, The Australian (and again) The Conversation, Crikey, The Guardian, The Huffington Post, Jezebel, The New Yorker, The Vine.

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I Am Man: The Second Sexism, Sexism, and Lessons for Historians

By Sean Cosgrove

Hands up if you’ve heard of The Second Sexism?
For those, like me, whose spidey-senses may be tingling at a mention of the title, but draw a blank regarding its substance, The Second Sexism is a book released earlier this year by philosopher David Benatar concerning what he sees as the disadvantage and discrimination faced by boys and men as a result of their sex. Benatar’s contention is that there exists a second form of sexism affecting males which is not only under theorised but remains largely undiscussed. The importance of this conversation, he contends, is that only through an awareness of the operation of all forms of sexism can we, as a society, begin to overcome it.
While a quick Google search (the first port of call for any accomplished scholar) confirms that I seem to have arrived at this party a little late, thankfully the notion of a second sexism is incredibly interesting and while the book lays down some serious gender talk, it also offers some food for thought as to the unique skills inherent in the historical discipline.

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