How 'Empowerment' Became Something for Women to Buy - The New York Times - 0 views
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The mix of things presumed to transmit and increase female power is without limit yet still depressingly limiting.“Empowerment” wasn’t always so trivialized, or so corporate, or even so clamorously attached to women.
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Four decades ago, the word had much more in common with Latin American liberation theology than it did with “Lean In.” In 1968, the Brazilian academic Paulo Freire coined the word “conscientization,” empowerment’s precursor, as the process by which an oppressed person perceives the structural conditions of his oppression and is subsequently able to take action against his oppressors.
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Eight years later, the educator Barbara Bryant Solomon, writing about American black communities, gave this notion a new name, “empowerment.” It was meant as an ethos for social workers in marginalized communities, to discourage paternalism and encourage their clients to solve problems in their own ways. Then in 1981, Julian Rappaport, a psychologist, broadened the concept into a political theory of power that viewed personal competency as fundamentally limitless; it placed faith in the individual and laid at her feet a corresponding amount of responsibility too.
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Sneakily, empowerment had turned into a theory that applied to the needy while describing a process more realistically applicable to the rich. The word was built on a misaligned foundation; no amount of awareness can change the fact that it’s the already-powerful who tend to experience empowerment at any meaningful rate. Today “empowerment” invokes power while signifying the lack of it. It functions like an explorer staking a claim on new territory with a white flag.
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highly marketable “women’s empowerment,” neither practice nor praxis, nor really theory, but a glossy, dizzying product instead. Women’s empowerment borrows the virtuous window-dressing of the social worker’s doctrine and kicks its substance to the side. It’s about pleasure, not power; it’s individualistic and subjective, tailored to insecurity and desire.
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The new empowerment doesn’t increase potential so much as it assures you that your potential is just fine. Even when the thing being described as “empowering” is personal and mildly defiant (not shaving, not breast-feeding, not listening to men, et cetera), what’s being marketed is a certain identity.
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When consumer purchases aren’t made out to be a path to female empowerment, a branded corporate experience often is. There’s TEDWomen (“about the power of women”), the Forbes Women’s Summit (“#RedefinePower”) and Fortune’s Most Powerful Women Conference (tickets are $10,000).
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This consumption-and-conference empowerment dilutes the word to pitch-speak, and the concept to something that imitates rather than alters the structures of the world. This version of empowerment can be actively disempowering: It’s a series of objects and experiences you can purchase while the conditions determining who can access and accumulate power stay the same. The ready participation of well-off women in this strategy also points to a deep truth about the word “empowerment”: that it has never been defined by the people who actually need it. People who talk empowerment are, by definition, already there.
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I have never said “empowerment” sincerely or heard it from a single one of my friends. The formulation has been diluted to something representational and bloodless — an architectural rendering of a building that will never be built.But despite its nonexistence in honest conversation, “empowerment” goes on thriving. It’s uniquely marketable, like the female body, which is where women’s empowerment is forced to live.
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Like Sandberg, Kardashian is the apotheosis of a particular brand of largely contentless feminism, a celebratory form divorced from material politics, which makes it palatable — maybe irresistible — to the business world. Advertisement Continue reading the main story The mistake would be to locate further empowerment in choosing between the two. Corporate empowerment — as well as the lightweight, self-exculpatory feminism it rides on — feeds ravenously on the distracting performance of identity, that buffet of false opposition.