Micaela Annis Writing 106 Professor Hyman
Term Reappropriation in the Women’s Movement Imagine a dark haired woman standing on a stage alone. She is in Chicago, New York, or maybe, San Francisco. With determination, she looks her audience square in the eye and says “I call it cunt.” The word rolls off her tongue. She says it with intention, but without the vulgarity that is usually coupled with the term. Instead, she seems to say it like it is a battle cry. She does not turn red, or become bashful or whisper. The woman is loud and unashamed. She begins
1 saying that same word, cunt , over and over. The letters sound harsh and intense. The “c” makes that crackling “ka” noise and she ends on a hard “tee”. The audience, who was at one point shocked, begins saying it over and over with her. An entire room of primarily women echoes with the chant “cunt, cunt, cunt.” By the time the woman leaves the stage all one can hear is “CUNT, CUNT, CUNT” being shouted throughout the auditorium (Ensler 31-32). Eve Ensler did just that in her monologue “Reclaiming Cunt.” She is the dark haired woman standing alone, welcoming an entire audience to shout one of the dirtiest words in english language at the top of their lungs. The Vagina Monologues are described on Ensler’s professional website as “an Obie Award-winning whirlwind tour of a forbidden zone.” (The Vagina Monologues). But, in “Reclaiming Cunt” Ensler does more than just “tour.” As stated in the title itself she attempts to reappropriate a word designated for oppression. Ensler’s tactics for term reappropriation are more drastic than the natural process in which words are reclaimed. Rarely, if ever, does chanting a word truly change the general societal perception of the word. Although “Reclaiming Cunt” is a feminist, pro-woman and pro-female bodies statement, many feminists would not dare to say the cunt, even fewer would proudly chant cunt along with Ensler. But her monologue attempts to do something that has been
1. For the sake of readability quotation marks around derogatory terms have been omitted in some places throughout the paper.
Annis
done with dozens of words before. In “Reclaiming Cunt” Ensler tries to normalize and delegitimize the derogatory nature of the word. Perhaps she hopes for cunt to be viewed similarly to geek or queer, words that have largely been reappropriated as socially acceptable or even positive terminology. Clearly, cunt has not been largely destigmatized and is still generally viewed as derogatory, but other once derogatory words have been almost entirely reclaimed. There are even words that are part of our everyday vernacular that were once viewed as disparaging, offensive or otherwise inappropriate. Word reappropriation has a rich history that stretches from long before Ensler’s infamous monologue to this very moment, as I sit googling the word cunt in a very busy Starbucks. For many communities reclaimed terms have been everything from a battle cry to an identity to a point of diversion. Term reappropriation is often a tool that seems to exist in a wide range of communities, including among LGBTQIA people, African Americans and amongst the disabled. In recent years, word reappropriation has been very prominent within feminist groups, who like Ensler, have created new meanings for words that once were used to primarily oppress women. The feminist movement, like many others before, has utilized reclaimed terms with great success, but not without significant limits of the the reclaimed terms. First, it is necessary to further define the words “reclaimed” and “reappropriation.” These words are essentially synonymous. They both mean to gain something back that was once given or taken away. It is important to note that these words are also used loosely in the context of terminology. There are few terms that are entirely reclaimed. Because the transition of words is a process, every reclaimed word is actually in a certain stage of being reclaimed. Furthermore, there will always be factions within communities. Certain members of a group may disagree with
2 Annis
the use of a reappropriated term, while other members will fully embrace it. Additionally, the appropriate use of a reclaimed term often depends on personal identity, place and audience. Few derogatory terms have become entirely reclaimed by communities, and even fewer are socially acceptable for anyone to use. Although “reclamation” and “reappropriation” can be used generally, the incremental and subjective nature of etymology makes it difficult for any word to truly be reclaimed. It would be ignorant to discuss how the feminist movement has utilized reclaimed terms without discussing the process of word reclamation in general and the history of specific communities’ reappropriation of derogatory terms. The most prominent example of this is how factions of the then LGBT community reclaimed the word queer. The reclamation of the term is most commonly accredited to the activist group Queer Nation, which distributed pamphlets titled “Queers Read This” in the late 1980s (Rand 3). At the time few lesbians or gays self identified as queer. According to Sidney Chase, of the Huffington Post, “queer… is derived from a 16th-century term meaning “eccentric.” It was not until the late 19th century that the term queer was used in a derogatory manner to refer to effeminate males.” (Chase) A full century later, when Queer Nation began to distribute their pamphlet, the word was still seen as disparaging. Many argue that “Queers Read This,” changed how the term is used. Anthony Slagle, in his publication “In defense of Queer Nation: From Identity Politics to a Politics of Difference” argues that “by using the term queer, Queer Nation diffuses the hate and intolerance associated with calling someone queer.”( Slagle 85). The choice to self-identify as queer empowers those who have been on the margins of society because the word itself no longer holds the same power of oppression. Lisa Duggan, in “Queering the State” further explains that Queer Nation “...brings
3 Annis
together people who were made to feel perverse… and affirms sameness by defining a common identity on the fringes” (Duggan 6). Of course there are members of the LGBTQIA community who are still offended by this term. Even as Queer Nation was doing its most prominent activist work there was pushback from the older gays and lesbians, who had spent centuries being belittled by the word. But, almost 30 years after the distribution of “Queers Read This” the term is largely reappropriated. Now “Queer Studies” is a common phrase within academia, many people self-identify as queer and the term is often considered more of a socially acceptable label than “gay.” The discourse on who can and cannot use reclaimed terms is even more prominent in the
2 African American community. Specifically, the racial epithet nigger is a well integrated part of black vernacular, but still considered incredibly offensive when used by a non-black person. Luvell Anderson, in an article published in African American English explores the use of the nigger inside and outside of the black community. He cites the root of nigger that lies in slavery and the 500 year old tradition of Europeans degrading Africans. Other theories of the word’s root have also been discussed. Rapper, Kendrick Lamar uses the word “negus” in his album To Pimp a Butterfly. He claims this word, which was used to refer to African royalty, is the root of nigger, making it more of a historically empowering term. Regardless of origin, nigger has been widely used within the black community for decades, while simultaneously being met with outrage when used by whites. Anderson explains how “the N-word carries connotations of camaraderie.” (Anderson) Similar to how queer brought marginalized people together, nigger creates strong bonds between African Americans.
4 Annis
Perhaps, those bonds would be weakened if it was deemed appropriate for white Americans to also use the word. The author of Nigger: The Strange Career of a Troublesome Word, Randall Kennedy, further explores this complicated term, “nigger is a key word in the lexicon of race relations and thus an important term in American politics. To be ignorant of its meanings and effects is to make oneself vulnerable to all manner of perils, including the loss of a job, a reputation, a friend, even one’s life.” It can never disappear or be forgotten in the same way that slavery, or Jim Crow, or the civil war can never truly disappear. They are symbols of where we have been, but they are also symbols of what we have yet to achieve.” (Kenedy 52). Kennedy seems to be suggesting that usage of nigger is necessary to maintain because it is a reminder of all the mistreatment that came with the word. He also goes on to explain that even the word black is reclaimed. In modern America black (although not entirely free of it’s own complications) is mostly appropriate for anyone to say. But nigger remains exclusive. It is used freely in hip-hop and often, in general black culture. Anderson described calling his best friends the nigger as a term of endearment. It is even used in academia, such as Kennedy has chosen to do. But it is still a wildly inflammatory word if used by the wrong people or in the wrong context. There was outrage when African American, President Obama said it on public radio, and more often than not, if that word comes out of a white person’s mouth they are faced with the consequences of using racist terminology. But the usage of a reclaimed terms should be determined by the group that it once degraded. In this case, there is still incredible diversion. There are black Americans who use the word frequently, but also, black Americans who are vehemently against the term.
5 Annis
The collection of words once designated to degrade women and their bodies have had similar complications in reclamation as the “n-word.” “Slut,” “bitch,” and “pussy” join the league of words that are reappropriated yet still very offensive if used at the wrong time or place, or worst, by the wrong person.Yet, one of the earliest words reclaimed by feminists experiences few of these complications so common among other reclaimed words. The word “suffragette,” surprisingly did not always have such an empowering meaning. In her article, “Everything You Need to Know About the Word 'Suffragette,” Katie Steinmetz explains the French origins of the term, now used to describe an activist for women’s voting rights. According to Steinmetz, the ending “ette” was used to describe small, weak of feminine things. For example, the smaller version of cigar is called a cigarette. When newspaper and politicians coupled the word “suffrage” with the “ette” ending, as opposed to “suffragist,” there was a sense of delegitimization. When writing about the woman’s right to vote, suffragette was even put in quotations marks in many papers, as if to denote irony. Many women at the time wanted to be called suffragists to avoid the belittlement of suffragette. But prominent leaders within the women’s movement adopted the word suffragette and successfully destigmatized it. Steinmetz explains that “the word might be used to mock them, and it might have connotations of disapproval, but it was also associated with action, disruption and demanding to be heard no matter the cost.” (Steinmetz) Suffragettes eventually earned the right to vote, and maybe even paved way for other terms to be reclaimed by women’s movements. Other words have not been reclaimed as successfully. The most prominent example of the reclamation of a derogatory term used against women is progression of the word “slut.” When typed into the Google searchbar, the first result for “slut” is “a woman who has many casual
6 Annis
sexual partners” and the secondary definition is “a woman with low standards of cleanliness.” It is likened to “promiscuous woman, prostitute, whore; informal floozy, tramp, hooker, hustler; dated tart, scarlet woman, loose woman, hussy, trollop; archaic harlot, strumpet and wanton.” These very definitions reveal part of the reason why it was so necessary for feminists to reclaim the word. Both definitions refer to a woman with absolutely no mention of another gender. It is directly saying only woman can be slutty. It also provides a secondary definition that relates uncleanliness to a woman’s sexuality. This relationship between being dirty and being sexual is commonly used to disparage female sex. There is no equivalent word to describe men or sexual promiscuity among males, and there certainly is not a term to make men feel dirty about their sexuality. The creation and usage of the word slut simultaneously eroticizes, criticizes and degrades women and female sexuality. The people who participated in SlutWalk took some of the first steps to delegitimize this sexist term. Surprisingly, it was not just the mere existence of slut to spark the creation of the first SlutWalk. The walk was created in response to the Toronto Police Department, and a specific police officer who used terms like slut to humiliate rape victims and discredit their claims of assault. At the time, and still too frequently today, the dialogue that surrounds rape is victim blaming. Questions like “what was she wearing, what did she drink, was she promiscuous?” are still the norm during many investigations. After police officer Michael Sanguinetti told a group of York University Students, to stop dressing like “sluts” to avoid rape, Canadian feminists to mobilized.
In 2011, women planned the first ever SlutWalk, where participants were encouraged to wear revealing clothes and chant unapologetic feminist mantras like “yes means yes, no means
7 Annis
no, whatever I wear, wherever I go.” The Toronto march, and the others that have followed, have not only brought the dialogue about rape culture to the foreground, but normalized female promiscuity to an extent. The intention of the SlutWalk is to highlight that women are never asking for rape regardless of their clothing (or lack thereof). In this sense, SlutWalk has been successful. But in terms of word reclamation, SlutWalk may have fallen short. Slut still has the same meaning as it did in 2011, when Officer Sanguinetti victim blamed college students. Nine out of ten times I hear the word slut it is being used in a derogatory manner. Few feminists I know identify at sluts, and it has failed to become a term of empowerment. One of the major criticisms of its reclamation is the lack of intersectionality. Lena Tanenbaum further explains that “many women of color, particularly black women, worry that the pejorative meanings of slut are inseparable from the word itself. Historically, white women and men have likened black women to sexual savages. The default assumption for women of color among white people is that they are “sluts,” “hoes,” and “Jezebels”—that they are inherently hypersexualized. Reclamation of slut makes no sense for someone already assumed to be a slut. In fact, it may be an act of self-harm; why denigrate yourself even more than you’re denigrated already? Why deepen your own oppression?” (Tanenbaum).This concern is most prevalent in women of color, but it may even be more universal than Tanenbaum recognizes. Many woman have been socialized to feel hypersexualized. Experiences such as strict school dress codes, sexual harassment at early ages and ridicule for previous sexual encounters leave many women feeling uncomfortable with their sexuality. To label themselves as a slut may only lead to further disparagement.
8 Annis
Other reclaimed words historically used against women have less to do with sexuality and more to do with hierarchy and power. For example “pussy” although technically rooted in female sexuality and sexual organs, is more colloquially used to describe weakness, specifically in men. On the other hand “bitch” has developed to mean someone/something that is difficult, cruel or unfair (a woman can be a bitch if she is breaking up with her boyfriend, whereas a situation can be a bitch if you have a flat tire in the middle of a highway). Unlike pussy, bitch is rarely used to describe men. Bitch is designated for woman. With this designation, bitch has become a term of empowerment for many women. Within pop culture, feminist artists have reclaimed this word. The all black and female hip-hop group PTAF released a song titled “Boss Ass Bitch” in 2014, which does just that. With lines such as “Before you eat the pussy, you gonna bite my neck. Bend me over the bed, let me suck you wet,” (PTAF) the lyrics mainly describe an incredibly sexualized woman. Except this sexualization is coming from the woman herself. It is not the objectification of a nameless woman, so common in hip-hop songs written by men. Instead, PTAF constructs a sexual woman, who is more than just her sexuality. They write about money, power, and ultimately use the term bitch to empower women. “I'm a boss ass bitch” is repeated over and again as the chorus of the rap. It begins to sound like a mantra for women who embody certain traits that are more acceptable in men, such as desiring sex and power. Madonna has been reappropriating the word bitch, among other derogatory terms since the 1980s. As one of the most famous women in a male dominated field, she is famous for her unapologetic sexuality, along with her usage of commonly offensive language. In “Power Grab: Reclaiming Words Can Be Such a Bitch,” Gary Nunn of the Guardian analyzes how Madonna’s
9 Annis
use of the word bitch in her album Rebel Heart empowers other women. She encourages the audience to sing the word back to her, and performs in revealing outfits that are atypical of a middle aged woman. Madonna’s and PTAF’s uses of bitch have conveyed a powerful message in regards to the reclamation of words. As demonstrated with “bitch,” a reclaimed word is powerful when the group that is was once used against chooses to link their identity the the word. The empowerment of bitch is prevalent outside of pop music-- one feminist publication has named itself, Bitch Magazine, while outspoken advocates of women’s rights, Tina Fey and Amy Poehler can be seen high fiving on Saturday Night Live while saying “bitches get shit done.” The key to bitch's reclamation, as with almost every other term is context. In all of the above cases of reappropriation, women are choosing to be bitches. When a man places the label “bitch” on a woman it has an entirely different connotation. Even used between woman, the term bitch is subjective. I could call a friend a bitch out of endearment, such as “ I miss you, bitch.” But even as a woman I can use the term to degrade. Despite the subjectivity of reclaimed terms, the power they have in undeniable. Within the last year of American politics, reclaimation has been instrumental in pushback efforts against sexism. Following Donald Trump’s “grab them by the pussy” comment in October of 2015, pussy’s of all forms filled Facebook newsfeed, feminist blogs and protests. At the Women’s March on Washington, millions of women and men, wore pink “pussy” hats as they marched in protest of Donald Trump. There was power in the use of pussy. And yet, in the wrong context, pussy is still derogatory. Although often limited by subjectivity, reappropriated words serve an important purpose in creating unity, empowerment and as protest tool. African American and LGBTQIA people
10 Annis
helped to pave the way for word reclamation. Feminists have been able to harness some of the most derogatory words used against them. In marches, publications and general discourse these words have served feminists and helped them to further progress their ideals.Perhaps Eve Ensler will never succeed in her attempts to reclaim cunt, but other words have become staples in common vernacular, pop culture and the women’s movement. The limitations of word reclamation are complex, but when used in the right scenario, reclaimed words can be one of the most powerful weapons for marginalized people.
11 Annis
Works Cited Anderson, Luvell. “Why Black People Can Use the N-Word.” Word. The Online Journal on African American English, African American English, 22 Oct. 2010, african americanenglish.com/2010/10/22/why-black-people-can-use-the-n-word-a-perspective/. Chase, Sidney. “The Word 'Queer' Is Only Offensive If You'Re a Jerk.” The Huffington Post, TheHuffingtonPost.com, 24 Jan. 2015, www.huffingtonpost.com/sidney-chase/the- word-queer-is-only-offensive-if-youre-a-jerk_b_6517666.html. Accessed 20 Apr. 2017. Duggan, Lisa. “Queering the State.” Social Text, no. 39, 1994, p. 1., doi:10.2307/466361. Accessed 18 Apr. 2017. Ensler, Eve. “Reclaiming Cunt.” The Vagina Monologues, HERE Arts Center , New York, NY, 1996. Pp 31-32 Kennedy , Ranndall. “Nigger: the Strange Career of a Troublesome Word.” The Washington Post, WP Company, www.washingtonpost.com/wp-srv/style/longterm/books/chap1/ nigger.htm. Accessed 20 Apr. 2017.
Nunn, Gary. “Power Grab: Reclaiming Words Can Be Such a Bitch.” The Guardian, Guardian
News and Media, 30 Oct. 2015, www.theguardian.com/media/mind-your-languag/2015/o
ct/30/power-grab-reclaiming-words-can-be-such-a-bitch. Accessed 2 Apr. 2017 PTAF. “Boss Ass Bitch.” New York, NY, 2014. Rand, Erin J. Reclaiming Queer: Activist & Academic Rhetorics of Resistance. Tuscaloosa, The
12 Annis
University of Alabama Press, 2014. Slagle, R. Anthony. “In Defense of Queer Nation: From ‘Identity Politics’ to a ‘Politics of Difference.".” Western Journal of Communication, 30 Nov. 1994, eric.ed.gov/ ?id=EJ506442. Accessed 20 Apr. 2017. Steinmetz, Katy. “Suffragette: A Brief History of a Loaded Word.” Time, Time, 22 Oct. 2015, time.com/4079176/suffragette-word-history-film/. Accessed 20 Apr. 2017. Tanenbaum, Leora. “Why We Shouldn’t Reclaim Slut.” Slate Magazine, 4 Feb. 2015, www.slate.com/blogs/lexicon_valley/2015/02/04/slut_why_we_shouldn_t_
reclaim_this_word_despite_slutwalk_slut_pride_rock.html. Accessed 20 Apr. 2017. “The Vagina Monologues.” The Vagina Monologues – Eve Ensler, www.eveensler.org/plays/ the-vagina-monologues/. Accessed 18 Apr. 2017.
●
13