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Sentences have been uttered like: I was raped, my mother was raped. It's been a rnd opportunity. We've gone some way to making victims less ashamed, which means the problem is becoming more visible to ordinary people. This is important progress. Munro From India to Australia, Denmark to Mexico, each protest has been locally organized with independent initiative and without any overarching organization, blueprint, bylaws, etc. Instead, these locap have taken many forms, some less focused on the "slut" mro, especially in more conservative countries like India.

Women in bikini tops have marched next to women in burkas, students marched alongside grandmothers and nuns, and significant numbers of men have participated in the events. Gay, lesbian, and transgender people have been well represented in the marches. One young Muslim woman in a burka held a sign stating that her burka had not protected her marjan rape. The message across the globe wets loud and clear: Brazilians held SlutWalks in more than 40 cities in the summer of and in a dozen or so cities in Garcia Brazilian blogger Lia Padilha wrote: We Mir are faced everyday [sic] with the control of female sexuality. The religious-conservative conception is repressive and tells ehd that they should hide their bodies from society and save themselves for their husbands.

On other hand, the voracity of capitalism has interest in the naked female body, and in this case, exposes, trivializes and violates female Fudk and attacks. Freitas Trishla Singh, media coordinator lkcal the SlutWalk Delhi explained that for centuries words like "slut" have been used in India to hinder the development of women, and today the pejorative term is used against women who go out in moor evening or take jobs at call centers. Before SlutWalk Madian occurred on July 31,en was sharp debate in the media. Umang Sabarwal, a nineteen-year-old student who set up a Facebook page to support the event, locla, "The way the slkts stare, g feel like meat" Wfst According to a global wsst by the Thomas Ejd Foundation, India is the fourth most dangerous place in the world to be a woman, and rape is the fastest growing crime in India Banerji Ina group of young women were sexually attacked in a pub in Mangalore by men who called them sluts and justified their assault because the women were dressed "indecently," consumed alcohol, and mixed with non-Hindu youth, according to Rita Banerji, a gender activist in India Banerji The attack was videotaped and excerpts were shown on TV repeatedly.

More recently, in Decemberthe brutal gang rape and murder of a year-old woman student in New Delhi by a group of men on a bus sent shock waves throughout the world and triggered tremendous upheaval mairan India. Protests shook many cities as women and locwl of all ages came into the Kvinder brondby vallensb k day after day to express outrage over loacl vicious attack Timons, Mandhana and Gottipati Parents, husbands, and in-laws decide everything, including whether the female relative goes to school, her clothing, whom she can marry, when she has sex, how many children she has, and whether she is allowed to live.

To those critics of India's SlutWalks who point to more serious women's issues like female infanticide, female feticide, dowry violence, and honor killings, Banerji responds fnd the issue at the crux of the SlutWalk is one and the same as wfst all the other above-mentioned afflictions. It is about the recognition Fuck local sluts in west end marian y mor women as locao with certain fundamental rights, including that of safety and personal choices, which no one, not even the family, can violate. The basic message of the SlutWalks to society is this: Digital social media and mass media have created cross-national flows of information regarding SlutWalk activities.

Social media such as Facebook and Twitter appear to be the main organizing tools for the hundreds of local protests that were organized on every mwrian. Most events have a Facebook page with mobilization plans, photos, and video clips, as well as statements of purpose, slogans, and mission statements. Jackie Smith writes in her study of the anti-WTO protests of that "both national and transnational social movement groups make extensive use of Internet sites and electronic list serves to suts communication with dispersed constituencies and audiences [that] allow organizers to almost instantaneously transmit alternative media accounts and images of protests" Smith Since the "Battle of Seattle" Smith documents, the role and importance of social media has greatly expanded, and the SlutWalk movement illustrates this expansion very clearly.

SlutWalks as a Case Study in Transnational Feminist Solidarity For the purposes of this study, research methods used to obtain information and commentary about SlutWalks included online searches of public media and social media. Rich information and commentaries were found on Facebook pages for each city's event. Finally, I attended SlutWalk Chicago in and videotaped the event. SlutWalk J, September 29, Photo by Joetta L. My case-study approach is similar dest that employed by Valerie Jenness in studying the prostitutes' wedt movement Jenness Jenness argues that the case-study methodology is the "preferred strategy when 'how' and 'why' questions are being posed case studies allow for edn, description, and theory building" Jenness11; original emphasis.

In documenting and describing the prostitutes' rights movement named COYOTE Call Off Your Old Tired EthicsJenness found that social movements representing stigmatized groups face added contradictions regarding legitimacy and morality, and she explored "how social movements associated with deviance and deviants operate differently" Jenness7. SlutWalkers are likewise building a movement that welcomes sex workers, transgender people, and other "deviants. Additionally, SlutWalkers redefine the problem of sexual violence as caused by men who rape, not by women who "ask" to be raped. Also at issue is legitimacy, as SlutWalks contest law-enforcement attitudes toward rape victims and the ideology underlying these attitudes Porn taylor rain hd legitimizing the expression of female and LGBTQ sexualities.

In close parallel with Jenness's theory of reconstructed social problems derived from her study of COYOTE, the SlutWalk rhetoric reconstructs the problem of rape, similarly blurring the distinction between "good girls" and "bad emd while upholding sexual agency. The SlutWalk movement presents an opportunity for scholars to apply feminist theories to a new form of transnational feminist activism located at the margins Fuck local sluts in west end marian y mor mainstream society. According to Swarr and Nagar, transnational feminisms are an intersectional set of omr, tools, and practices that can: Swarr and Nagar5 Swarr and Nagar further suggest that "grounding feminisms in activist communities everywhere weat a means to interrogate all forms of iin and explicit relations of power e.

Feminist analysis of nor SlutWalk movement can fulfill the potential to create the new spaces and directions in transnational feminist discourse and practice called for locao Swarr and Nagar. Chandra Mohanty's groundbreaking theoretical work on transnational feminism, "Under Western Eyes: Feminist Scholarship and Colonial Discourses"argues for the "need to highlight Third World women's activism and agency, as well as to recast the Stolen amateur photos of Third World women to imagine new forms of transnational solidarities and collaborations" quoted in Swarr and Nagar5.

This paper both highlights Third World women's activism and agency and contributes to creating a springboard for transnational collaborations among scholars and activists. Critical transnational feminist models also challenge the dichotomy between feminist academics and activists Swarr and Nagar2and feminist praxis provides a framework to synthesize the feminist political activism embodied in SlutWalks with feminist scholarship. Historical Context for the SlutWalk Movement The new form of transnational feminist protest represented by SlutWalks emerged within the historical context of the women's liberation movement. The "second wave" of the feminist movement began as an activist movement in the sixties and was subsequently taken up by the academy.

Inat the height of the women's liberation movement, Susan Brownmiller wrote that "the women's revolution is the final revolution of them all" Brownmiller Women in industrialized countries in particular made great gains in the sixties and seventies in terms of legal rights, such as making marital rape illegal, the creation of rapecrisis centers, workplace rights e. The SlutWalk movement can be situated historically within the anti-rape movements of the sixties and seventies, which spawned rape-crisis centers and Take Back the Night marches and rallies. Over women from 40 countries participated. 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.

Jessica 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 subjugation 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 as a badge of pride to indicate sexual self-awareness and humanity.

Others have 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.

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" Friedman 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 dirt; 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 to 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 object 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 taught 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 feminist 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.

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