This paper explores what it means to identify as a feminist, examining why the word itself carries negative connotations while arguing that those very connotations make feminist identification more important, not less. Drawing on Christina Hoff Sommers's concept of equity feminism and a broad definition of the movement as a humanistic, grass-roots effort toward equality, the author — a male — argues for an approach that neither elevates one sex above the other nor casts any group as inherent oppressors. The paper also challenges binary gender stereotypes, contending that labeling emotions and behaviors as masculine or feminine is demeaning to all people.
Unfortunately, when one hears the word "feminist," it is frequently in a derogatory context. From the ultra-derogatory use of the epithet "feminazi" to describe working women, to those men and women who, while declaring feminist ideals, protest the use of that label to describe themselves, there is a taint associated with the word feminist that makes one querulous about self-identifying as such (Crown). However, the very reasons the word feminist is considered tainted are the same reasons it is important for any person concerned with universal civil rights and liberties to embrace it. Therefore, I proudly consider myself a feminist.
Declaring myself a feminist begs the question: "Well, what is a feminist?" Ironically, that is a difficult question to answer, and the answer depends on who is being asked. To those who fear that true equality will disrupt power and family relationships, the goal of feminism is to elevate the female above the male in society. I disagree with that definition.
Instead, I find myself drawn to a definition of feminism that describes it as a grass-roots movement that seeks to cross boundaries based on social class, race, culture, and religion; that is culturally specific and addresses issues relevant to the women of that society (for example, female circumcision in Sudan or the glass ceiling in developed economies); and that debates the extent to which certain issues, such as rape, incest, and mothering, are universal (Wikipedia). While feminism clearly speaks to issues relevant to women, nothing in that definition implies the elevation of either sex over the other.
In this way, I believe in equity feminism, as defined by Christina Hoff Sommers. According to Sommers, equity feminism is the classic form of feminism, which took a humanistic approach and advocated equality of the sexes (Sommers, p. 22). In contrast, many modern feminists speak of feminist advocacy in terms generally used to describe war, warn of an "impending male backlash," and take positions that pit the sexes against one another rather than working toward harmony (Sommers, p. 20).
Being a human being first, I believe that a humanistic approach to any civil rights issue is the only appropriate and logical approach available. Being male, I am aware that certain societal structures favor me because of my gender, but I am unable to endorse any theory of feminism that automatically renders me an oppressor simply by virtue of my sex. For those reasons, I am an equity feminist.
I also believe that the concept of gender is broader than simply male and female. Persons are not defined merely by their sexual organs. In fact, sexual organs do not even determine sexuality, much less the other personality characteristics that define a person. However, in our rush to label people and feelings, certain emotions and beliefs have come to be identified with the feminine. For example, a person who enjoys nurturing children is considered feminine, while a person who is eager for disputes is labeled masculine. A person who is strong under pressure is said to be "being a man," while someone who breaks down under stress is said to "cry like a girl."
"Challenging masculine and feminine personality stereotypes"
"Refusing to label human emotions by gender"
Always verify citation format against your institution’s current style guide requirements.