This is the third in my series of essays on sex and gender (see parts 1, 2, & 4). Inspired by Chimamanda Ngozi Adichie’s comments on gender identity and the subsequent response, I have written about language within feminist discourse and the significance of the word woman.
“…what’s a shorter non-essentialist way to refer to ‘people who have a uterus and all that stuff’?” In many ways, Laurie Penny’s quest to find a term describing biologically female people without ever actually using the word woman typifies the greatest challenge within ongoing feminist discourse. The tension between women acknowledging and erasing the role of biology in structural analysis of our oppression has developed into a fault line (MacKay, 2015) within the feminist movement. Contradictions arise when feminists simultaneously attempt to address how women’s biology shapes our oppression under patriarchal society whilst denying that our oppression is material in basis. At points, rigorous structural analysis and inclusivity make uneasy bedfellows.
That same week Dame Jeni Murray, who has hosted BBC Woman’s Hour for forty years, faced criticism for asking “Can someone who has lived as a man, with all the privilege that entails, really lay claim to womanhood?” Writing for the Sunday Times, Murray reflected upon the role of gendered socialisation received during formative years in shaping subsequent behaviour, challenging the notion that it is possible to divorce the physical self from socio-political context. Similarly, the novelist Chimamanda Ngozi Adichie came under fire for her comments on gender identity.
When asked “does it matter how you arrived at being a woman?” Adichie did what few feminists are presently prepared to do because of the extremity within debate surrounding gender. She gave a candid public response:
“So when people talk about ‘are transwomen women?’, my feeling is transwomen are transwomen. I think if you’ve lived in the world as a man, with the privileges the world accords to men, and then switch gender – it’s difficult for me to accept that then we can equate your experiences with the experiences of a woman who has lived from the beginning in the world as a woman, who has not been accorded those privileges that men are. I don’t think it’s a good thing to conflate everything into one. I don’t think it’s a good thing to talk about women’s issues being exactly the same as the issues of transwomen. What I’m saying is that gender is not biology, gender is sociology.”
In the court of queer opinion, Adichie’s crime was to differentiate between those who are biologically female and raised as such, and those who transition from male to female (and were, for all intents and purposes, treated as male before undergoing transition), in her description of womanhood. Within queer discourse the prefixes of ‘cis’ and ‘trans’ are designed to draw precisely that distinction, yet it is only when feminist women articulate and explore those differences that their acknowledgement becomes a source of ire.
Adichie’s statement is perfectly logical: it is ludicrous to imagine that those socialised and read as female during their formative years have the same experiences as those socialised and read as male. Patriarchal society depends upon the imposition of gender as a means of subordinating women and granting men dominance. Conflating the experiences of women and transwomen erases the male privilege that transwomen held prior to transition and negates the legacy of learned male behaviour. It denies the true significance of how one arrives at womanhood in shaping that experience of womanhood. It denies both sets of truths.
Everyday Feminism published a piece outlining seven points that prove transwomen never held male privilege, a piece which would perhaps have been more effective in advocating feminist solidarity if it didn’t direct ageist misogyny towards second wave feminists in the opening line. Within this article, Kai Cheng Thom argues that “…if [transwomen] are women, that means we cannot receive male privilege – because male privilege is by definition something that only men and masculine-identified people can experience.”
Here is crux of the matter – the tension that exists between material reality and self-identification in shaping definitions of womanhood. If transwomanhood is synonymous with womanhood, the hallmarks of women’s oppression cease to recognisable as women’s experiences. Gender cannot be categorised as a socially constructed means of oppression if it is also to be considered as an innate identity. The connection between biological sex and the primary function of gender – oppressing women for the benefit of men – is erased. As Adichie stated, this conflation is at best unhelpful. If we cannot acknowledge the privileges those recognised and treated as male hold over their female counterparts, we cannot acknowledge the existence of patriarchy.
Biology is not destiny. However, within patriarchal society, it determines the roles ascribed to girls and boys at birth. And there is a fundamental difference in how those biologically male and biologically female are positioned by dominant structures of power, irrespective of gender identity.
“Girls are socialized in ways that are harmful to their sense of self – to reduce themselves, to cater to the egos of men, to think of their bodies as repositories of shame. As adult women, many struggle to overcome, to unlearn, much of that social conditioning. A trans woman is a person born male and a person who, before transitioning, was treated as male by the world. Which means that they experienced the privileges that the world accords men. This does not dismiss the pain of gender confusion or the difficult complexities of how they felt living in bodies not their own. Because the truth about societal privilege is that it isn’t about how you feel. It is about how the world treats you, about the subtle and not so subtle things that you internalize and absorb.” – Chimamanda Ngozi Adichie
If women can no longer be identified as members of a sex class for political purposes, women’s oppression cannot be directly addressed or challenged. Subsequently, feminist objectives are undermined by queer politics.
Linguist Deborah Cameron has identified the trend of “the amazing disappearing woman”, highlighting the pattern of women’s lived realities and oppression being rendered invisible by gender-neutral language. Whereas womanhood is relentlessly deconstructed within queer discourse, the category of manhood is yet to be disputed.
It is not an accident that masculinity remains uncontested even as the word woman is treated as offensive, exclusionary. Man is positioned as the normative standard of humanity, woman as other-to-man. In reducing women to “non-men”, as the Green Party attempted to, in reducing women to “pregnant people”, as the British Medical Association advised, queer discourse perpetuates the framing of woman as other. Queer ideology takes patriarchal conventions to their logical conclusion by quite literally writing women out of existence.
Defining the oppressed class in relation to the oppressor, denying the oppressed the language to speak of how they are marginalised, only serves to ratify the hierarchy of gender. Though such linguistic shifts appear inclusive at first glance, they have the unforeseen consequence of perpetuating misogyny.
“Removing the word women and biological language from discussions of female bodily reality seems dangerous. Refusing to acknowledge the female anatomy, reproductive capabilities and sexuality has long been the work of the patriarchy. It seems we had a few golden decades of acknowledgement, and could wear our lived experience of bodily womanhood proudly – but now we have to drop that language in favour of the group. Even with logic in the driver’s seat, it’s hard not to feel this particular aspect of womanhood is being erased with uncomfortable echoes of patriarchy past.” – Vonny Moyes
Addressing the issues of biological sex and gendered socialisation have become increasingly controversial, with more extreme elements of queer ideology positioning both subjects as TERF “myth”. It would be easy to wish the connection between women’s biology and our oppression, the consequences of gendered socialisation, were myths. In such a scenario, those in possession of a female body – women – could simply identify our way out of structural oppression, choose to be part of any group other than an oppressed class. Yet exploitation of female biology and gendered socialisation both play a pivotal role in establishing and maintaining the oppression of women by men.
Queer politics repackages women’s oppression as a position of inherent privilege whilst simultaneously depriving us of the language required to address and oppose that very oppression. The issue of gender identity leaves feminists in something of a double-bind: either accept that being marginalised on account of your sex is cis privilege or speak up and risk being branded a TERF. There is no space for dissenting voices in this conversation – not if those voices belong to women. In this respect, there is very little difference between the standards set by queer discourse and those governing patriarchal norms.
The word woman is important. With a name comes power. As Patricia Hill Collins observes (2000), self-definition is a key component of political resistance. If womanhood cannot be positively articulated, if womanhood is understood only as a negative of manhood, women are held in the position of object. It is only through considering women as the subject – as self-actualised human beings with the right to self-determination – that liberation becomes possible.
“The strength of the word ‘woman’ is that it can be used to affirm our humanity, dignity and worth, without denying our embodied femaleness or treating it as a source of shame. It neither reduces us to walking wombs, nor de-sexes and disembodies us. That’s why it’s important for feminists to go on using it. A movement whose aim is to liberate women should not treat ‘woman’ as a dirty word.” – Deborah Cameron
Without proud and open use of word woman, feminist politics lack the scope to mount any real resistance to women’s subordination. You cannot liberate a class of people that may not even be named. Womanhood is devalued by these insidious attempts to render it invisible. If women do not consider ourselves worth the inconvenience caused by naming us directly, specifically, we can hardly argue that we are worth the difficulties that liberation must bring.
Any potential offence caused by referring unequivocally to the female body is minor compared to the abuse and exploitation of our female bodies under patriarchy. As Chimamanda Ngozi Adichie says, “‘Because you are a girl’ is never a reason for anything. Ever.”
Chimamanda Ngozi Adichie. (2014). We Should All Be Feminists
Chimamanda Ngozi Adichie. (2017). Dear Ijeawele, or A Feminist Manifesto in Fifteen Suggestions
Kat Banyard. (2010). The Equality Illusion: The Truth about Women and Men Today
Deborah Cameron. (2007). The Myth of Mars and Venus: Do Men and Women Really Speak Different Languages?
Patricia Hill Collins. (2000). Black Feminist Thought: Knowledge, Consciousness and the Politics of Empowerment (Second Edition)
Finn MacKay. (2015). Radical Feminism: Feminist Activism in Movement
Natasha Walter. (2010). Living Dolls: The Return of Sexism