LGBTTQ* and Feminism

            When it comes to the word, “Feminism”, what comes to mind?  It seems as though it is a prevalent topic within our society and amongst our generation, though many of us are afraid of the word due to the stigma attached to it.  Some would associate feminists as being angry, bra-burning, hairy-legged lesbians who hate men. Not that there is anything wrong with any of these labels, but they are labels, regardless, and not all feminist consider themselves as such. Why do some of us relate feminism to such an extreme representation and why is it that some of us are afraid to openly identify ourselves as being feminists? After all, feminism strives to promote equality and advocate, define, and raise awareness on issues regarding women’s rights within the social, economic and political realm. It also strives to combat the oppressive nature of social institutions and practices that attempt to keep women in a subordinate place in society.  Perhaps it is a societal construct that is perpetuated by stereotypes, the media, a focus on extremism, or just a lack of adequate information.  I will openly admit that before I knew much about this feminist movement, the word “feminist” intimidated me, too.  But, after gaining better knowledge about the feminism, and learning more about the history behind the first, second and third wave movements, I can proudly consider myself a feminist!

            Women have fought long and hard to gain social and political rights and freedoms for decades.  The same can be said for members of the LGBTTQ* community who have also fought long and hard to achieve the same rights as those who are heterosexual.  It is reasonable to assume that there is solidarity between those who promote women’s rights and those who promote LGBTTQ* rights, there are a few theoretical perspectives that might create tension between the two.  According to Mullaly, Liberal feminism, which is a part of the ‘second-wave’ feminist movement, argues that women have been socialized into their gender specific roles in society, such as child-rearing and domestic responsibilities. Liberal feminism downplays the importance that biological determination has on gender roles (Mullaly, 2007).  This perspective runs contrary to the LGBTTQ* community’s belief that biological determinism is essential to their identity.  This perspective runs contrary to the LGBTTQ* community’s belief that biological determinism is essential to their identity.  Mimi Marinucci also highlights this dichotomy where she claims, “Liberal feminism invokes socialization as the underlying cause of most differences between women and men, the lesbian and gay rights movement reject socialization as a determining factor in the case of sexual orientation. Thus, where liberal feminism regards biological determinism with suspicion, the lesbian and gay rights movement often endorses it.” (Marinucci, 2010) Marinucci also argues that liberal feminism and LGBTTQ* rights movements do share the common goal of working towards equality amongst all people, regardless of gender or sexual preference (Marinucci, 2010).  Lesbian feminism, on the other hand, takes on a more radical approach where the goal is to challenge and transform the existing system, rather than seeking equality and aspiring to 'fit in' with the heterosexual majority (Clarke, Ellis, Peel, & Riggs, 2010).  While the solution to homophobia from a liberal perspective is to educate, change discriminitory beliefs, and acknowledge and challenge unequal opportunities in the gendered structure, radical lesbianism seeks to "be in the vanguard of the feminist rebellion against the patriarchal family and the institution of motherhood" (Calhoun, 2000).

          Third wave feminism is regarded as the current and evolving wave of feminist thought that we are experiencing and participating in today.  It is a response to the shortcomings of ‘first and second’ wave feminism in that it recognizes differences in class, race, culture, religion, and sexual orientation on a global scale.  One of the flaws in ‘second wave’ feminism was that didn’t include members of the LGBTTQ* community as a part of the movement; failing to recognize that at the time, its members were primarily fighting for sexual civil rights, not so much gender civil rights.  One article argues that ‘third wave’ feminism is not so much a force, but rather a way for women to express their female identity on an individual basis, based on unique and situational experiences (TheBuzzle.com, 2011).  That said, ‘third wave’ feminism rejects the idea of labels and categorization because it is progressive and constantly evolving.  Many progressive members of the LGBTTQ* community can relate to this idea because sexuality is a continuum, therefore many reject the notion of labels as well.  Marinucci would agree, claiming “one common thread that connects postmodern feminism, ‘third wave’ feminism, and Queer theory is the concern that an attempt to define something is ultimately an attempt to exert control.” (Marinucci, 2010)

         Given the history that both feminists and LGBTTQ* activists have endured to achieve the rights that we have today; I believe we still have a long way to go and I’m excited and optimistic to watch both movements evolve.

Thanks for reading!

Julia

Calhoun C., (2000). Feminism, the family, and the politics of the closet. Oxford University Press, NY: New York

Clarke, V., Ellis, S., Peel, E., & Riggs, D. (2010). Lesbian, gay, bisexual, trans, & queer psychology. Cambridge University Press, NY: New York

Marinucci, M. (2010). Feminism is queer: The intimate connection between queer and feminist theory (1st Ed.). New York, NY: Zed Books Ltd.

Mullaly, R. (2007). The new structural social work (3rd Ed.). Don Mills, ON: Oxford University Press.

Uno, Rave (2011). Third-wave feminism.  Intelligent Life on the Web. Buzzle.com. Retrieved from: http://www.buzzle.com/articles/third-wave-feminism.html

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