This was first published online back in 2001. It's copyrighted by moi. Just thought it would raise some convo....
By: Sun Karma
(copyright 2001 and may not be reproduced without written permission of Sun karma)
Feminism and Exotic Dancers:
Freedom of Choice vs. The Identity of Womanhood
I. Introduction
Feminists and exotic dancers are clearly in separate camps, but arguments in recent years over the issues of personal rights, freedom of expression, and conflicts with feminist ideologies based on the belief that stripping causes harm to the identity of womanhood, have become prevalent examples of the way an issue can divide the population. While feminists have argued that stripping, like pornography, inherently subjugates and degrades women, strippers argue that they are participating in their free right to expression and to financial gain through their craft. Feminists argue that strippers are manipulated within a system that has long focused on the objectification of women, while strippers contend that their activities open women up to a greater sense of personal freedom.
The conflict in recent years has been heightened by a call for unionization of exotic dancers and the desire for an economic and social perspective on the profession that adds a level of credibly. Feminists and women’s organizations, including labor unions in predominately female occupations have protested against the emergence of exotic dancer unions, that they claim negates the legitimacy of organized labor and the legitimacy of women’s roles in the workforce.
In order to understand the basic elements that have led to a more concerted focus on labor-related issues and exotic dancers, it is necessary to consider the existing struggle for feminist ideals, the nature of arguments surrounding the sociological elements that have supported the subjugation of women, and the perspectives offered by women who support the right of exotic dancers to participate as a viable and organized labor entity. One of the major elements that exists in considering this issue is that there is clearly a divided perspective within the general public: women who are not either feminists or strippers have conflicting perspectives on the viability of both arguments. It has been recognized that women in the general population either firmly believe that stripping negatively impacts the social perception of women and damages women’s prospects for legitimacy, or they believe that strippers have little impact.
II. The Struggle for Feminist Ideals
Since the 1960s, feminist perspectives have transformed the role of women in American society. But in recent years, social and cultural advancement and diversification of women in the culture has resulted in the decline of feminist perspectives (Brenner, 1993). The standard arguments regarding the gender-bias in society and the notion of the subjugation of women have come under fire by feminists and non-feminists alike, recognizing that the early notions of feminism have now created a culture of victimization. At the same time, an increasing indifference to the arguments of feminism as well as a general perception of helplessness in the main political trends of the feminist movement have reduced the effectiveness of the continuity of feminist messages (Brenner, 1993).
This struggle in the identifying characteristics and in support for the feminist message comes into clearer perspective when considering issues like pornography and exotic dancing, that appear at the onset to be in direct conflict with the premises of feminism, but that still remain as significant components of the Americanized perception of women. It has been argued that expressions of human sexuality like those displayed by women exotic dancers, inherently contributes to the subjugation of women, and that it is deeply rooted in a social norm of female objectification. It may seem surprising in a society that has struggled to bring women into the forefront both political and socially, that exotic dancers, peep shows and pornographic depictions of women are still so commonplace.
The reason for this, though, is that there clearly is not a standard notion of the impact or underpinnings of exotic dancing and pornographic depictions of women and no clear sense of a national response. Even among women’s groups in the nation, there is a division of perspectives; some women support the right of others to participate in these activities, even if they believe that the actions themselves may have negative repercussions. In other words, it is not dissimilar to the perspectives surrounding abortion rights: though some women may find abortion aberrant, they can still support another woman’s right to make that choice.
The arguments that exist are complex and deeply rooted in the feminist ideologies and in the economic and social trends that have supported the industry for exotic dancers. In order to consider this issue, it is necessary to evaluate the existing arguments, and then consider the imbeddedness of the social elements that have marked a general sense of social acceptability for exotic dancing in the existing culture.
III. Argument #1: Strippers Have Rights
Exotic dancers, peep show performers, and even women outside of this industry, believe that women’s rights must support the right of women to participate in exotic dancing. In essence, it has been argued that the struggle by feminists for the rights of women and their right to make their own economic and social choices must inherently incorporate the right of exotic dancers to choose their profession and support their own financial stability through the work. Exotic dancers have regularly argued that they provide an entertainment service that is both economically viable and that supports a working class ethic that allows for creativity and personal independence (Guidroz, 1996). Many exotic dancers consider themselves to be artists, struggling for a means of self-expression, and that the use of exotic dancing as an avenue for this expression provides both artistic and economic support (Guidroz, 1996).
Many of these women also recognize that it is not a perfect scenario. Many wish they could participate in an artistic format for the expression of their craft without having to experience the adverse impacts of male clients, who commonly give credit only for the performers body and not for the essence of the performance itself (Guidroz, 1996). Still, the prevalent perspective within the profession is that stripping provides women with an artistic outlet, a lucrative career options, and promotes individual independence (Anonymous, 1996).
A number of strip clubs and organizations of this type provide instructional classes that teach women the ins and outs of exotic dancing (Anonymous, 1996). In essence, they are designed to add support for an industry and bring performers into line with customer expectations (Anonymous, 1996). Supporters of this type of industry argue that they are like many other professions, and offer training and incentives for women to improve their craft (Anonymous, 1996). Critics suggest that this industry is simply based in sex-for-sale and that it is no different than legalized prostitution, an element that has long been considered a violation of the very nature of womanhood.
The real question that must be considered is if the nature of the industry itself should compel women into opposition, or if there is a clear enough determination that individual rights should outweigh any moral opposition to the industry. Many exotic dancers have argued that their lifestyle has been vastly improved by their career choice: that they have moved from welfare dependence and obscurity to a career that provides economic support, assists in the maintenance of families, and promotes a greater sense of individual efficacy. If any other profession had been discussed in terms of these factors, there would be little obvious opposition; women have struggled for decades to find professions that were both artistically and economically feasible. But it is the inherent nature of the moral, ethical and social issues surrounding exotic dancing, not the outcomes for each individual dancer, that become the essence of opposition arguments.
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