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Michigan Slut Blog







Here the Michigan slut blog is thinking to declare sexual agency and party life to no a non-monogamous sun. Selma John, a veteran john who attended the SlutWalk in Down, lost, "This was the new mis's movement, born of eternity messages and Arab frequencies, tearing up the go before our very bad. SlutWalk virus, slut-shaming, secret agency, transnational down, feminist money, patriarchy Mark by Joetta L. We Are All Memories!.

They have continued to be organized on campuses and in cities throughout the world, focusing on eliminating all forms of sexual violence. The women's liberation movement in the sixties emerged during a historical period of great political upheaval on every continent. From African liberation struggles to the worldwide student strikes, sit-ins and uprisings against unjust wars, colonialism, and racism, from the Native American occupation of Alcatraz and Wounded Knee to the Stonewall Tavern protest in New York City that launched the gay liberation movement in the US, this cauldron of political activism created favorable conditions for feminists. However, soon after the liberation struggles of the sixties and seventies, the New Right movement in the US was launched during the Reagan era to clamp down on gains made by women and to roll back reproductive rights, affirmative action programs, no-fault divorce, and LGBT rights, to name a few.

Michigan slut blog Valenti, in a Washington Post piece on SlutWalks and the future of feminism, commented, "In a feminist movement that is often fighting simply to hold ground, SlutWalks stand out as a reminder of feminism's more grass-roots past and point to what the future could look like" Valenti SlutWalks can also be situated within the recent wave of worldwide grassroots protest movements led by young people that appear to be organized through and fueled by social media for example, the uprisings in Egypt, Turkey, or Brazil. While SlutWalks draw on and in some ways resemble earlier forms of feminist activism, at the same time they represent radical new shoots of feminist activism unfettered by mainstream organizations and partisan politics.

SlutWalks Contest the Patriarchy The continuing Michigan slut blog of women to men in many parts of the world reflects social relations that are based on traditional property relations under capitalist imperialism. Patriarchy, the prevailing ideology of male domination that provides the framework for understanding sexual violence, is also is an essential part of capitalism, as Jacqui Alexander and Chandra Mohanty argue. Although they criticize "a notion of universal patriarchy operating in a transhistorical way to subordinate all women"xixthey also make the critical point that "global realignments and fluidity of capital have simply led to further consolidation and exacerbation of capitalist relations of domination and exploitation as processes of recolonization" Alexander and Mohantyxvii.

Of course, social practices rooted in patriarchal relations take different forms in different parts of the world, from bride burning in India to slut shaming in North America. While the basis of the traditional patriarchal family has eroded as millions of women entered the workforce in the last few decades, the capitalist system is still based on traditional social relations concentrated in the patriarchal family Avakian Although patriarchy cannot be eliminated under the existing capitalist imperialist superstructure, the seeds of its unraveling exist in revolutionary socialist movements. The new form of sisterhood represented by the SlutWalk movement has defied patriarchal social control over female sexuality and its insistence on defining appropriate sexual behavior.

Protesters demand the right to define their sexuality on their own terms while protesting rape cultures so predominant in most of the world, which are characterized by misogyny, victim-blaming, sexual objectification of girls and women in pornography and the media, popularizing rape myths, and attitudes of rape acceptance in society. Slut-Shaming as a Rhetorical Weapon The word "slut" conjures up a woman who has sex with random, indiscriminate partners and therein gets a bad reputation. Women and girls who are called sluts are shamed, shunned, and judged to be less worthy than other women Tolman7. They are fair game for sexual attacks, harassment, insults, and humiliation fueled by our cultural stereotypes about women.

This epithet, like the words "whore" and "bitch," plays a vital role in invalidating, dismissing, silencing, and degrading women who fight for their humanity and for control over their sexuality and body. Alice Walker was asked during an interview on June 15, what she thought of the SlutWalk phenomenon: I've always understood the word "slut" to mean a woman who freely enjoys her own sexuality in any way she wants to; undisturbed by other people's wishes for her behavior. Sexual desire originates in her and is directed by her. In that sense it is a word well worth retaining. As a poet, I find it has a rich, raunchy, elemental, down to earth sound that connects us to something primal, moist, and free.

The spontaneous movement that has grown around reclaiming this word speaks to women's resistance to having names turned into weapons used against them. I would guess the police officer who used the word "slut" had no inkling of its real meaning or its importance to women as an area of their freedom about to be, through the threat of rape, closed to them. Archer As with Walker's response reproduced above, many other commentaries on the SlutWalk movement have focused on its appropriation of the culturally pejorative term "slut.

Some SlutWalk supporters have co-opted the term as a means of reclaiming the insult and defusing it of its sting by wearing it Michigan slut blog a badge of pride to indicate sexual self-awareness and humanity. Others Michigan slut blog rallied around the word in order to highlight its inherent absurdity and illegitimacy; while still others seek to remove the word from our popular lexicon, believing it to be an inherently violent term. All these views are welcome at our march and in our organizing; a multiplicity of voices is the greatest strength against prejudiced monolithic ideologies.

Chaucer used the word "sluttish" to describe a slovenly man in Another early usage was "kitchen maid or drudge," and this reference to a dirty female continued through at least the eighteenth century. Similar words referring to a "dirty woman" are found in Dutch, German, and Swedish dialects. The sexual connotation developed later.

24 year old slut from Escanaba, Michigan

The Merriam-Webster online dictionary's first definition of slut is "chiefly British: The unabridged Oxford English Dictionary defines slut as "a woman of a low or loose character; a bold or impudent girl; a hussy, jade. To further complicate the sociolinguistic nuances of "slut," it is used as a nonjudgmental slang term in gay, bisexual, and polyamorous communities, referring to individuals who openly choose to have multiple sexual partners. According to the book The Ethical Slut: A Guide to Polyamory, Open Relationships and Other Adventures, "a slut is a person of any gender who has the courage to lead life according to the radical proposition that sex is nice and pleasure is good for you" Easton and Liszt4.

Here the term is reclaimed to declare sexual agency and personal choice to lead a non-monogamous lifestyle. During the SlutWalk in Boston on May 7,speaker Jaclyn Friedman said that although the original definition of "slut" was an untidy woman, now the term is used to label women who "stepped outside the line that good girls are supposed to stay inside it is used to keep us in line, separate us, police each other," while "all we want is to enjoy the incredible pleasure that our bodies are capable of" Michigan slut blog Germaine Greer, one of the leaders of the women's liberation movement in the s and 70s, brilliantly tied together the two definitions: Twenty-first century women are even more relentlessly hounded and harassed by the threat of dirt.

No house is ever clean enough, no matter how many hours its resident woman spends spraying and wiping, Hoovering, dusting, disinfecting and deodorising. Women's bodies can never be washed often enough to be entirely free of 1998 ford escort rims they must be depilated and deodorised as well. When it comes to sex, women are as dirty as the next man, but they don't have the same right to act out their fantasies. If they're to be liberated, women have to demand the right to be dirty.

By declaring themselves sluts, they lay down the Cillit Bang and take up the instruments of pleasure. Greer SlutWalkers are speaking in a voice that deplores sexual violence while embracing sex positivity. They have taken the sting out of a word that has been used to control their sexuality. The young women who sparked this movement have performed a semantic sleight of hand in appropriating the word "slut," making it impossible to tell the "good girls" from the "bad girls. We Are All Sluts! SlutWalks and Sexual Agency One strong message of the SlutWalk movement is that women have the right to be sexual beings without being judged, raped, discounted, or harassed, as well as the right Virginia beach mature escort express their embodied sexuality by appearing on the streets in "slutty" attire and revealing clothing.

In doing this, they are exposing mass media's objectification of women's bodies to sell movies, liquor, magazines, music, cosmetics, underwear, and thousands of other products and services. By reclaiming their sexuality, women are not only rejecting the rape myth that what you wear can lead to sexual assault; they are also challenging the dominant discourse that sex is dangerous for unmarried women and only "bad girls" are overtly sexual Tolman There is a very thin line between being viewed as a slut and being viewed as a respectable young woman, and this line can shift and become a moving target as young women attempt to "walk the line" and maintain their reputations.

SlutWalks represent the rebellion of thousands of young women and others against having to walk that tightrope. Cultural scripts for girls and women regarding sex carry a double standard that is confusing and paradoxical. While boys are encouraged to express their heterosexuality as a sign of masculinity, girls are supposed to remain virgins or at least wait for a serious monogamous relationship and become the Connecticut independent escorts of their lover's affections Tolman5. Sexual subjectivity means being the subject in the development of one's sexuality instead of being a sex object.

In order to become the subject instead of the object, one must develop sexual agency. As Deborah Tolman discovered in her interviews with teenage girls, the girls who are able to develop agency with regard to their sexual lives are better equipped to make informed and conscious decisions about when, with whom, and what they choose to do or not do sexually. She defines sexual subjectivity as "a person's experience of herself as a sexual being, who feels entitled to sexual pleasure and sexual safety, who makes active sexual choices and who has an identity as a sexual being" Tolman6. In critically deconstructing and then embracing the traditionally derogatory label "slut," women are expressing their sexual agency and subjectivity.

Never before in history have girls grown up in a culture that encourages five-year-olds to strut onstage in sexy clothes and heavy makeup to compete as beauty queens on TV, where pole dancing is Shelby escort tampa at the local gym, and where middle-school girls are pressured to give oral sex to their male schoolmates. Girls often hurl the term "slut" at other girls whose sexual behavior is out of line with the cultural double standard, or as payback for perceived wrongdoing.

Today's girls and young women have grown up in the age of cybersex, cyberbullying, sexting, sexual violence in video games, increasingly violent pornography, and media saturated with sex. The "pornification" of mainstream culture, the attacks on women's reproductive freedom, the epidemic of sexual violence, and the widespread use of the label "slut" create a toxic brew. Feminist Debates about SlutWalks Of course, the SlutWalks have their thoughtful critics and have stirred up controversy in Escort wing mirror communities.

Feminist scholar Gail Dines, author of the book Pornland: How Porn Has Hijacked Our Sexualityand Wendy Murphy insist that young women cannot reclaim the word "slut" in a pornified society: The word is so saturated with the ideology that female sexual energy deserves punishment that trying to change its meaning is a waste of precious feminist resources. Dines and Murphy Along the same lines, Samantha Berg, the feminist blogger and activist who founded the Stop Porn Culture movement, expressed the following view in an essay entitled "On the Feminists-in-Underwear Walks": In frat pledges at Yale held signs declaring "We Love Yale Sluts" in front of the campus Women's Center and in another frat's pledges chanted, "No means yes.

Like the global appeal of sex with virgins, the whole point is to break something irreplaceable. This letter was signed by dozens of activists, scholars, anti-violence advocates, and organizations serving Black women, and it begins with a commendation to the SlutWalk movement: First, we commend the organizers on their bold and vast mobilization to end the shaming and blaming of sexual assault victims for violence committed against them by other members of society. We are proud to be living in this moment in time where girls and boys have the opportunity to witness the acts of extraordinary women resisting oppression and challenging the myths that feed rape culture everywhere.

However, the letter then goes on to argue that the legacy of slavery and the dehumanization of Black women through rape make it impossible for the signers to reclaim the word "slut," or the related term "ho," more commonly used against Black women: As Black women, we do not have the privilege or the space to call ourselves "slut" without validating the already historically entrenched ideology and recurring messages about what and who the Black woman is. We don't have the privilege to play on destructive representations burned in our collective minds, on our bodies and souls for generations. Although we understand the valid impetus behind the use of the word "slut" as language to frame and brand an anti-rape movement, we are gravely concerned.

For us the trivialization of rape and the absence of justice are viciously intertwined with narratives of sexual surveillance, legal access and availability to our personhood. While applauding the organizers of SlutWalks for their spirit and acknowledging their well-meaning intent, the authors of the letter also challenge the movement to change its name and bring Black women's voices to the forefront. They cite the historical patterns in the feminist movement of excluding or marginalizing women of color and declare that justice for women is "intertwined with race, gender, sexuality, poverty, immigration and community" Black Women's Blueprint Leaders of SlutWalk Toronto, the movement's original group, have embraced these criticisms and shared the letter with other SlutWalk collectives, challenging them to engage in serious introspection and dialogue and to address privilege, intersectionality, and inclusivity SlutWalk Toronto The leaders of SlutWalk NYC have also engaged in serious reflection and self-criticism after a young white woman held a sign at their event that read, "Woman is the Nigger of the World," quoting the title of a song written by John Lennon and Yoko Ono in Simmons Although Ono, a woman of color, coined this slogan, the song was banned on airwaves in many countries in the early s as too inflammatory Hilburn The image of this placard, which referred to women's oppression by citing the most derogatory racial epithet used against African American people, went viral and caused a strong backlash in the Black feminist community and beyond.

Black feminist blogs and forums criticized the white women's position as privileged and misguided. SlutWalk NYC issued a formal apology to the Black community, and the organization held forums and discussions on strategies for greater inclusion of more Black women's voices. They also described the rich diversity of SlutWalkers, including women of color, transgender and queer people, sex workers, and men across much of the globe. After months of discussions and analysis, the NYC SlutWalk leaders announced on Facebook that they were rebuilding their coalition and that they were currently focusing on reproductive freedom struggles. As we have been indicating over our various social media sites for several months, SWNYC has splintered.

Many of us realized too late that working under the "SlutWalk" moniker was too oppressive to many communities that we should be allying with. How could we claim to be creating an intersectional and safe feminist community with such a privileged name? Many former organizers have moved on and have been working on forming new feminist organizations since the fallout. We cannot forget our past mistakes. If we do, we'll never be better feminists; that's what we want more than anything. Although she voiced some of the same criticisms as the Black Women's Blueprint group, she also stated the following in an article in The Nation: I would raise the question, "Are black women confident enough in their respectability and femininity that they can wear shorts and a halter and say I am still someone worthy of your respect?

Someone who is worthy of being respected? I had to be there. For me, walking alongside women who confidently wore the clothing in which they had been sexually assaulted was exciting and empowering. As a black woman and a rape survivor, it was one of only times in my life that I felt like I could wear whatever I wanted, wherever I wanted, without the threat of rape. Magazine blog, expressing concern about the "politics of respectability" that became a theme among SlutWalk critics: But instead of seeking respectability, what would it mean to confront the danger of a word that was historically constructed to support economies of slavery and legal segregation?

I'd suggest that black women, rather than oppose SlutWalk, should think of the ways it can be appropriated to serve our needs. I would like to see a SlutWalk with black women front and center. Hobson In the wake of the global SlutWalk movement, important questions have emerged for feminists and gender scholars. Does "dressing like a hooker" minimize the forced prostitution of millions of women and children who are trafficked in the sex industry? Can we uphold sexual agency while deploring sexual objectification of women and girls? Some criticize SlutWalks as titillating spectacles that reinforce the objectification of women. At the same time, however, this movement has captured the imagination of many women, men, and transgender people around the globe.

The SlutWalk protests portend sharpening battle lines between women and the patriarchy throughout the world. The palpable global outrage of women and gender-nonconforming people at rape-culture rhetoric strengthens the struggle against gender oppression. Who controls women's bodies and women's sexualities is not a settled matter, but without such control we have nothing. Women in the US have lost ground in the area of reproductive freedom, and we are dangerously close to turning the clock back to the time when there were few options available to women who wanted to control their fertility and their sexuality, a situation that still exists for millions of women throughout the world.

Reproductive freedom was a key demand of the women's liberation movement of the s and 70s, as women carved out space to express their sexuality, to be free agents of their sexual expression, and to control their reproduction. Whereas feminists in the s reveled in the invention of the Pill and legalized abortions, heterosexual women today are faced with the possibility of losing the ability to have sex without the threat of unwanted pregnancy. The pressures on girls and young women to control their sexuality are different from those experienced by women of the sixties, and it is unproductive to examine today's gender and women's liberation struggles through the lens of conditions that existed forty years ago.

After all, many people were aghast at the image of feminists throwing their bras into the trash during the Miss America Pageant and at the Gay Pride parades with their provocative messages and costumes. We can learn from and build on these tactics, since the "street theater" they relied on created lasting and politically potent imagery and symbolism. On May 25,Toronto held its second SlutWalk, in which several hundred people marched, including many men. One man held a sign that read "Patriarchy sucks for everyone.

According to my survey of SlutWalk Facebook pages this spring, more than twenty SlutWalks were scheduled for throughout North America as well as internationally, from Singapore to Melbourne to London and beyond. The full extent and meaning of the contributions of the SlutWalk movement to the overall struggle against gender oppression and the patriarchy may only be understood in the decades to come. I have been an activist all of my adult life, participating in a variety of social justice and environmental movements, including feminist activism. I am interested in the connections between academic and activist feminisms. My teaching and research are in the areas of sexuality, rape, and gender violence, and I have been a therapist of rape and incest survivors for many years.

My activism in women's liberation movements began in feminist consciousness-raising groups in the s. When the SlutWalks emerged two years ago, my scholarly curiosity and my activist stirrings led me to develop this paper. I participated in the Chicago SlutWalk in the fall of That party only lasted for so long. By about 4, years ago we were settled down into monogamous marriages and growing our own food using tools, like the plough. The invention of the plough encouraged the strict division of labor between men and women because the technology takes advantage of upper body strength and gives men the comparative advantage in the production of food.

Why does this matter for slut-shaming today? Well, first of all there is good evidence published by Harvard economist Nathan Nunn that societies that traditionally used the plough came to see women as inferior and, as a result, developed social norms that restricted the behavior of women — social norms and restrictions that persist until today. On the other hand, societies that did not use the plough developed a more equalitarian view of men and women with fewer restrictions and greater liberties on female behavior. Even beyond this effect, I would argue that the structure of the agrarian economy created an incentive for women to signal a lack of interest in sex as a means to attract the most productive husbands — those husbands that could provide enough food for their families — not as a way of extracting resources through sex, but in order to ensure their survival through marriage.

The division of labor in early agriculture meant that it was difficult for men to tell if the children born to their wives were biologically their own since men and women were separated during the day. Men, generally, like to know that the children they are feeding are their own and so, to deal with their inability to supervise their wives, they sought out women who they believed would not cheat. And women were willing to cooperate by signaling a lack of interest in sexbecause without marriage they would be left in poverty; a lifetime of poverty is a high price to pay for casual sex before marriage.

The modern perception that men and women are fundamentally different in their natural desire for sex is the result of a historic and now irrelevant economic system that created incentives for women to behave as if they were virtuous — in fact, demanded it.