The Feminist Fourth Wave

Conclusion

The history of the wave is a` troubled one, even while it might seem to describe surges of feminist activism very accurately. It has led to progress and loss narratives emerging, both of which are used to justify tension and divisions between different generations of the social movement. The attention received by the multiple waves has also resulted in certain time periods being considered as ‘outside’ or ‘inactive’. Understanding feminism as divided into four wave moments of notable action, implies that the politics lapses into inaction between the surges. This, of course, is not the case, but our understanding of the wave ensures that ongoing and long-term activism are effaced from our overall understanding of the social movement. Waves have also come to be associated with specific figureheads and identities. The second and third wave are crudely characterised as earnest, consciousness-raising, and then DIY zine and punk cultures, respectively. The surge in activist intensity in those times ensures that specific women are positioned as representa- tive of the wave as a whole. The women, unfortunately, are often not reflective of the diversity actually occurring within the wave itself, making the narrative appear to be entirely tied to white feminism, as opposed to a more multicultural and intersectional social movement. It

© The Author(s) 2017 185 P. Chamberlain, The Feminist Fourth Wave, DOI 10.1007/978-3-319-53682-8 186 Conclusion is no surprise then, that the wave has been widely critiqued, and in some cases, wholly rejected in relation to a historical understanding of feminism. In spite of these difficulties and limitations, the wave narrative still seems to dominate feminist scholarship and history. Even those who choose to reject the wave are adopting a position in relation to the narrative: in not using the wave, critics are forced first to invoke it, explain it and then reject it. As such, whether considered useful or limiting for feminism, the wave still maintains a dominating presence in feminist scholarship. The question posed by my work here, as a result of this, is how the wave narrative might be reclaimed in a positive sense. How can it be moved away from any associations with generation and identity, and how might it be used to address feminism’s exclusions and difficult history? Instead of associating the fourth wave with a generational need for a new feminism, I have understood it as relating to a surge of affect within the social movement itself. These surges or waves are created by a number of intersecting factors, none of which relate to specific identities, or specific age groups. Rather, they emerge in response to changing socio-political cultures; they gain momentum and strength as certain campaigns or issues capture public imagination; they are sustained through a number of activists becoming visibly involved in what appear to be the central concerns of that moment. The wave, then, becomes a more fluid happening, one that is not inevitable, and also cannot be anticipated. The start of a wave occurs very organically, when a set of circumstances create the context in which feminism surges with greater strength than usual. This does not negate a wider sea of feminism that has been at work, but rather, suggests that internal and external contexts impact directly on the intensity with which feminism manifests in the UK. The wave needs to be approached such that it can be continually opened, both within the moment and retrospectively. Rather than offering takes on the wave that limit its scope, or hinder an exploration of the non-wave moments of feminism, it is possible to see the surges as a phenomenon specific to unique contexts. In order for this to take place, it was necessary for me to consider feminist timekeeping. I suggest that feminism should not be viewed as linear in the sense that it moves in a Conclusion 187 straight line from one achievement to another, ever progressing forward to total equality. The present should not necessarily be viewed as an improvement on the past, in the same way that the future needs to be entertained continually because its possibilities sustain the social movement. With this in mind, then, the past and future are so central to feminism, and an understanding of feminism, that the surges in activism cannot be without them. As such, wave moments become a contemporary: a simultaneity of unfolding activism within the moment, tempered through knowledge of the past and sustained by intent for the future. These surges are not status quo and nor can their energy be maintained for such periods of time that they come to dominate the history of feminism. Instead, there is a finitude to the temporal intensity of contemporary feminism where the wave moments are driven by a forcefulness that, at some point, will have to dissipate. It is the finitude of the waves, the impossibility that they can maintain the same level of energy for an indefinite period of time, that makes the wave moments so pronounced within the timeline of feminism. They do not negate the past, but instead acknowledge it, using it in conjunction with the future in order to allow for an intensely unfolding activism to take shape within the wave moment. Affect is central to this way of thinking about the wave narrative. It bridges the gap between the individual and the collective, the personal and the public, and then feeling and mobilisation. Starting in individual feelings all harboured by different feminists, affect is the cumulative effect of those feelings experienced within a specific context. The combination of these two allows for affect to draw from its surroundings, using legislative change, austerity measures, increased social media usage and more personal testimony coming to the fore in order to gain traction. The affective surge of the wave is not comprised of uniformly shared feeling. It can be a composite of negative affects, emerging both within and without feminism, as well as the more positive experiences of solidarity and empowerment. The strength of these multiple feelings at work, and then the way in which they become a collectively experienced force, allows for a passage to be made in both temporality and then wider society. By this I mean that the affective intensity of these moments is what constitutes a wave: there is a movement from feeling 188 Conclusion responses to a cohesive social movement, which begins to move with time. The force and the passage, outlined by Seigworthy and Gregg, do not undermine the individual, nor do they overlook feeling. Instead, the affective environment creates a certain stickiness: one that adheres feminists together within a finite period of intensive social activism.

The Fourth Wave

The fourth wave of feminism is comprised of a range of affects, not all of which seem to complement one another. The Slut Walk and its relationship to low rate conviction for sexual assault, rape culture and the judgement of sexually active women, creates feelings of resistance, anger and rebellion against culpability. It also, in contrast, engages with feelings of disgust and disbelief: in spite of the numerous pieces of legislation passed against rape, the fact that women can still seem responsible for their attack in any way, is both demoralising and incred- ible. Everyday Sexism, as I outlined, creates a sense of solidarity, togetherness and sharing, in a culture that encourages women to think of their experiences of sexism as both exceptional and unimportant. However, the mass of submissions to the site are overwhelming, with the volume creating a sense that everyday sexism is inevitable as opposed to easily challenged. Feminism’s reliance on capital, as explored through the FBook Rape Campaign, also creates a range of feelings. While women might feel empowered through mobilising their brands on behalf of the politics, there is also a sense of complicity and resignation. Needing capital in order to sway industry towards feminism is tiring, and demonstrates a lack of actual interest or investment on the part of the brands. Similarly, creating stronger ties or relationships with brands forces feminism to become complicit in a capitalist system that makes use of gender inequality, whether through sexist advertising, or perpe- tuating the pay gap. The trolling that resulted from the £5 note campaign has also raised a number of different feelings. Of course, there was a sense of triumph and success when the campaign was effective, but this was paired with the realisation that such progress will be met with Conclusion 189 threats of violence. The anonymity and mass of online responses to Criado-Perez not only made her fearful, but injected a sense of worry, fear, resistance and futility into the movement as a whole. It might be possible to effect change when British institutions are involved, but how can cultural change be effected when masses of trolls respond to a woman on the £10 note with violence. The case of Mustafa is similarly troubling for what it reveals about intersectional feminism. It is quite clear that feminists of different identities will receive very different treatments, depending on how they are understood and encoded by wider society. Mustafa also demonstrated how the tactics of feminism are now disappointingly being wielded against feminism. Hate speech, exclusionary practices and silencing are being attributed to those feminists who are most on the margins, creating an environment in which it is nearly impossible to challenge more hegemonic voices. In addition to this range of feelings, all of which seem to crash against one another, as opposed to working in harmonious dialogue, there are the mass affects created through the existence of another wave of feminism. As feminism begins its fourth wave incarnation, it is receiving increased press time, ensuring that its central ideas are being transmitted to a wider audience. While this will inevitably result in resistance, threats of violence, and anger, it also increases awareness. This new sensitivity to feminist issues will create feelings of anger, disbelief, as well as a need to act. The possibility of coming together within an intense moment exacerbates a sense of solidarity, making it more widely and forcefully felt than might be possible outside of a wave. The stickiness of the affective environment encourages subjects to adhere to one another in order to create powerful and affective as well as effective feminist action. With this increased action, or at least attention to feminism, achieved within the fourth wave contemporary, there is also a concomitant sense of optimism. While the need for feminism might evoke disappointment, disaffection and anger, the fact that it still continues, surging towards an equal society, is cause for optimism. This, of course, is tempered by pessimism that previous waves have not been able to advance as far as feminism would like. Thus, feminist waves exist in a tension of past pessimism and future optimism, with both creating strong affective ties amongst feminist subjects. 190 Conclusion

The intensity of a wave of feminism and the increased attention on the social movement, however, do not always create positive feeling. As my writing on intersectional feminism, including Mustafa, and trans feminism demonstrates, there is an intensification of the differences and divides within and without feminism. While Ali’s work on FGM contributes to the intense sense of solidarity and action within this fourth wave moment, her work will inevitably continue long after the wave dissipates. This is not because there is a lack of interest within feminism, but that so few provisions and understanding of the issue pre-exist her work, that it will be a far more labour-intensive engagement than the other pieces of activism I have discussed as fourth wave. Mustafa demonstrates that the work of feminists of colour is more difficult than that of white feminists. The intersection of gender and race ensures that WoC are understood as more aggressive and more difficult than their white counterparts. Similarly, there has been a surge in dissonance between cisgender and trans feminism. While focus on both trans issues and feminism within this current wave has wider benefits for both social movements, the interaction between the two is fraught. These examples demonstrate that when a wave intensifies the energies of feminism, there is a similar intensification of negative aspects and affects. On account of increased attention in feminism, TERFs are also receiving significant press, finding more cause to raise their voices to counter the momentum of the trans feminist movement. Similarly, feminism’s mainstream popularity and the focus on the movement have made the differences between WoC and white women far more pronounced. Rather than necessarily detracting from the intensity of the wave, these issues actually contribute a sense of urgent feeling and urgent engagement. Even while negative and positive affects might seem counter to one another, in the same way that exclusionary practices seem to contravene an open and surging feminism, they all coexist within the same moment creating a strong web of affective engagement. The combination of affects that I have outlined here have not diverged wildly from the historical precedent set by previous waves. Optimism and pessimism have always been integral to feminism, with both justifying the continued need for the social movement to exist. Conclusion 191

There is pessimism about how much change towards gender equality can occur without those agitating for it, while there is still some optimism that the future might be different. Both the affects of feminism and the individual feelings of feminist subjects within the fourth wave do not signal a departure from feminism’s past. That the ‘personal is political’ has long been established as a tenet of feminism explains why it is necessary for passages between individual emotion and mass-realised affect to exist. Furthermore, it indicates that while this moment might be witnessing the escalation and internationalisation of single, personal experiences, such incidents have always been central to the politics. Experiences of sexual violence, the injustice of everyday sexism, the inevitable anger that rises in relation to inequality have driven the whole of feminism, and are not unique to this particular cultural moment. The solidarity and intensity experienced within waves of feminism explain how specific contemporaries are understood as ‘waves’; they are surges in action as a direct result of intensely shared affective ties. The affects that I have outlined for the fourth wave, then, do not actually make it more distinct from the second or third wave. Rather, they demonstrate how this moment, much like the wave moments that have existed before it, draws on a wider ocean of feminism to contextualise a surge in feeling investment.

Intensity and Continuity

If waves cannot be identified by their affects, then, how can they constitute an affective temporality? It is useful to return to Walker’s piece, ‘Becoming Third Wave’ to consider how she turns her experiences into a declaration of a new wave. The case of Clarence Thomas and Anita Hill is turned inwards, causing difficulty between Walker and her lover. In that case, the external world, one in which sexism prevails, plays out in the privacy of a domestic situation. However, both Walker and her lover are able to recognise systemic oppressions, of which the heaviest is the intersection of race and gender. In asking whether her lover will be complicit in her destruction, Walker recognises that as a 192 Conclusion black woman, her experiences, and her body, are at far greater risk than those of others. Then, her movement on the train, away from a group of men sexually propositioning her, is a form of mobilisation. She describes the movement, and the feeling of that movement, as pure force. Transformed from fear, disgust, anger, her feelings instead become a force that moves her, not just creating the passage between train car- riages, but the passage through to a new wave of activism. Walker’s experience is significant because she, herself, identifies the way in which context stimulates feeling, which converts into an outward-looking forwardness, one that insists upon mobility and movement. Affective temporalities, then, are characterised through their intensity as opposed to the feelings they have evoked or encountered. As my chapter on the fourth wave demonstrates, there are far too many con- tending feelings, both publically and privately, for there to be an easily defined affective identity for this wave. While the context of austerity Britain, as well as the increase in accountability for historical sex abuse are impacting upon this particular incarnation, they are setting the scene in which feelings take on particular collective forcefulness. Similarly, while the use of technology could be positioned as a fourth wave methodology, every wave has made use of innovations at their disposal. It is inevitable that the social movement would turn to social media within a time period that is characterised by online activity. Thus, it is not necessarily that online activism is inherently feminist, but that the online can be wielded in order to further feminism, disseminate ideas to a mass base and organise with increasing rapidity. In relation to affect and intensity, then, the social and political context has created the space in which there will be intense feeling. The blurring of the public and the private has also enabled for usually private experiences and responses to move legitimately into the public sphere. Social media has contributed to this by creating rapidity that ensures intensity is maintained: issues are not allowed time to percolate or grow old, but instead, can be immedi- ately reported and responded to. As such, this fourth wave moment has been created not purely through its activism or the feminists involved, but through the context and the technology that have facilitated a forceful surge in activity. Conclusion 193

Each feminist wave has had an intensity that has either resulted in certain objectives being achieved, such as the vote, or a sustained period of activism that has effected social or cultural changes, such as our approach to gender as performative. The intensity is what creates the wave, making it a pronounced moment within the history of feminism through catalysing more activists, and receiving increased attention from society. This forcefulness does not need to emerge from momentous events, but can occur when the seemingly insignificant gains momentum. It may also occur when a number of factors collide with one another, whether that is a new context in which feminism seems more pertinent, or there is a particular campaign that has incredibly wide- spread appeal. These forces, as Ahmed states, have a certain stickiness to them. The affects, all working together, stick to people and in turn, stick those feminists to one another, in what seems to be a cohesive social movement. The pure volume of people adhering to the feminism creates what seems to be a surge amongst a pre-existing and ever-working social movement. However, the affects are not uniformly positive, and nor do they always work in favour of a united feminism. Sometimes it is much more the intensity of collective feeling, as opposed to uniformly shared feelings, that creates the surge in feminism. With increased attention, action and forcefulness, other feelings come to the fore: difficult affects that speak to exclusionary practices and failings within feminism itself. While these do not create feelings of unity, their existence and expression are necessary in order for the social movement to continue its own internal progression and development. Furthermore, while bad feeling might result in what appear to be splits or divisions, it still contributes to an overall affective intensity of a wave moment.

Time: Chronological but Not Linear

Central to my understanding of the wave narrative, in particular this fourth incarnation, is reconceiving feminist time. Much like the queer theory I outlined in my chapter on temporality, it is necessary for feminism to maintain a simultaneity of the past, present and future. 194 Conclusion

The past not only orientates feminism’s direction for the future, but it establishes precedents from which each wave incarnation can draw. A focus on the historical allows for a measure of progress for the social movement, as well as ensuring that waves are not replaced or forgotten, but carried through time. It is important too, that in addition to history, there is a focus on the past of feminism. This opens up the possibility for expanding archives and discovering voices that might have become marginalised or forgotten in history. As such, a project of reclamation can work in conjunction with an appreciation of feminism’s work throughout history, ensuring a continuous opening of the social movement. The future and past become especially important within the contemporary, where a moment of activism is of such intensity that it comes to constitute a wave. Through understanding the moment’s place within a wider sea of time, there is an emphasis on continuity, rather than a focus on how each wave is an innovation or revolution within feminism. I have acknowledged that it is impossible to escape chronology; feminist progress, events, marches and campaigns have all happened on specific dates, in the same way that the first, second and third wave all occurred within numerical order. However, in emphasising the chronological as opposed to the linear, I am attempting to demonstrate that each new wave is not purely a function of time elapsing. That is to say that within the period of second, third and fourth wave, each new iteration does not occur because the previous one has lapsed or dis- sipated completely. A new wave is not inevitable; one does not replace another in order to maintain a forceful feminist momentum. It is for this reason that the second, third and fourth wave have all appeared to occur in quick succession. They are not all linear and inevitable inheritors of one another, but rather, responses to very specific contexts, drawing on the technological capabilities of that time. With this in mind, then, it is possible that feminism will not have another wave. It might be that the social movement continues to fight for gender parity, but does not encounter another context that creates a wave’saffective environment. Conversely, it might be the case that there are countless further waves, with each one emerging in a context that creates a sticky affective temporality for feminism. These possibilities negate the idea that each Conclusion 195 new generation makes its own form of feminism, replacing their ‘mother’s’ precursor with an entirely new social movement of their own. The wave does not have to be linked to generational divisiveness, but instead, can be understood as a surge or force consolidated by a unique social and political constellation.

Conclusion

Affect and temporality are both necessary for thinking of waves as ‘touching times’. The simultaneity of past, present and future gives temporality a haptic quality, with the tenses intruding on the same moment, directing and orientating the social movement. The wave has a unique relationship to timelines, still adhering to chronology, but ensuring that when feminism is at its most intense, there is an understanding of both the past and the present at work. This haptic temporality contributes to the intensity of the affects of a moment, resulting in a wave. The feeling that surrounds feminism, is created by it, and perpe- tuated through it, constitutes and continues the movement of a wave. The intensity of shared affect, one that accumulates a range of different feelings, both good and bad, sustains the contemporary wave, respond- ing to the contingency of the moment. Waves of feminism, then, are marked through their strength and force, but also by the finite and exceptional nature of that force. The affects and temporalities, in creating the wave, operate with such forcefulness that they cannot be sustained. Not only do activists run out of the energy necessary to continue such a surge, the contingency of the wave means that it can be subject to flux. Created in a specific context, when significant aspects of that context change, the wave might lose momentum. Furthermore, affects might disappear, creating a movement that is less intensively sticky than previously. Affect is central to creating such moments of feminist intensity. It recognises that the intensity of mass feeling not only touches upon the feminists involved, but touches on the wider society in need of transformation. Bibliography

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A 114–116, 118, 120–121, Abortion, 9, 81, 134 123–127, 132–133, 135, Activism, 1–8, 10–16, 21, 24, 137–139, 141, 147, 155–157, 26–27, 30–37, 39–40, 46–47, 160–165, 167–169, 171, 49–51, 54–60, 62–64, 68, 73, 174–175, 178, 187–193, 196 75, 77, 82–83, 85–87, 90–91, Agamben, Giorgio, 10, 62 93–97, 100–102, 107–109, Ahmed, Sara, 34, 60, 64, 65, 77, 78, 114, 116–119, 126–127, 86, 87, 88, 90, 91, 99, 102, 129–131, 133–134, 136–138, 103, 138, 140, 146, 147, 193 141, 144, 146–148, 150–151, AIDS Actvism, 14, 93, 95 155–156, 160, 162, 165, 167, Anger, 24, 76, 87, 88, 102, 115, 118, 169, 171–172, 174–175, 177, 123, 133, 137, 139, 166, 188, 190, 192–193, 194 189–191, 192 Act up, 14, 55, 93–96, Anonymous, 108, 136 100, 152 Anti-pornography, 50–51 Adhesive, 79, 90, 91 Archive, 15, 36, 46, 48, 60, 68, Aﬀect, 1–2, 5–6, 8–10, 12–14, 93, 118–127, 156, 22–28, 30–32, 35–40, 160–162, 194 46–48, 53, 55, 57–58, Aune, Kristin, 4 61, 63–65, 67–68, Austerity, 3, 101, 113–114, 157, 70, 73–103, 107–109, 168, 171, 175, 187, 192

B Convergence, 39, 40, 53, 67, 89, 94, Backlash, 15–16, 49–50, 90, 109, 97, 118, 154, 174 134–139, 142–143, 146–147, Criado-Perez, Caroline, 2, 16, 134 151, 165–166, 168, 173 Bates, Laura, 2, 119, 129 Baumgardner, Jennifer, 11 D Becoming, 4, 13–14, 23–24, 26, 47, Daughters of Eve, 2, 101, 168, 169, 68, 77–82, 89–90, 99, 101, 170, 171, 175 109–110, 114, 146, 157, 172, Dean, Jonathan, 4 175, 177, 191 Deleuze, Giles, 86 Black feminism, 6, 25, 156 Derrida, Jaques, 119 Blogging, 82 Dove, 130, 131, 133, 150, 164 BME, 51, 52, 117, 142, 145, 150 Body, 2, 23, 25, 30, 51, 76, 78–79, 88, 113, 117, 131, 144–145, E – – – 167, 171, 173, 192 Emotion, 9, 73 77, 80 81, 85 88, 97, – Braidotti, Rosi, 14 108 109, 126, 146, 151, 191 Brands, 15, 129, 130, 131, 133, 150, Evans, Ched, 81, 158 151, 164, 188 Evans, Elizabeth, 1, 4, 7, 11, 13, 21, Butler, Judith, 14 32, 34, 38, 51, 128, 156, 157, 175 Everyday Sexism, 3, 9, 15, 88, C 118–127, 156, 160–163, 168, Cameron, David, 86 – 169, 170, 188, 191 Capital, 15, 117, 127, 129, 131 133, Extimacy, 13, 78, 81, 99 150, 163–164, 188 Chemaly, Soraya, 2, 129 Chronology, 24, 32, 55–57, 63, 69, F 134, 196 Facebook, 8, 15, 16, 107, 127, Cochrane, Kira, 1 129–132, 136, 164–166, 176 Constellations, 92 Fbook Rape Campaign, 188 Consumer, 15, 133, 150, 151, 164 Feeling, 7, 9, 12–14, 27–28, 31, 36, Contemporary, 3–4, 10, 12–14, 30, 34, 46, 48, 57, 61, 64, 73–78, 36, 40, 46, 50, 52–53, 57, 80–93, 96–97, 99–102, 59–70, 74–75, 81–83, 85–86, 107–109, 116, 118, 120, 123, 89–91, 101, 107–108, 119–120, 125, 127, 138, 147, 149, 161, 123, 126, 128, 137–139, 150, 163–164, 175, 187–189, 155–157, 160, 162, 165, 169, 190–193 175–176, 178, 187, 189, 194 Female Genital Mutilation, 168 Index 201

Feminist Library, 120 Intersectionality, 2, 4, 29, 31, 51–53, Figure, 2, 12, 31, 35–36, 39–40, 47, 74, 97, 150, 155–156, 135, 140, 145, 162, 172 166–175 First wave, 21, 33, 35, 56, 100, 151 Intimacy, 13, 81, 82, 102 Force, 2, 6, 9, 10, 13, 25–26, 28, Irony, 17, 64, 139–149, 155, 166–167 31–32, 35, 39–40, 47, 60, 63, 69, 73–74, 76, 78, 80, 83–85, 88–89, 91–93, 95–96, K 128–129, 159, 192, 196 Kill all White Men, 142, 144, 151 Friedman, Jacklyn, 129 4Chan, 165 L Lesbian Separatism, 172 G LGBT, 14, 47–48, 88, 94, 178 Generation, 7–12, 21–24, 29–33, Liminality, 79, 82, 89–90 39–40, 45, 47, 52, 56, 60, Linear, 23, 29–30, 45–48, 74, 196 50–56, 58, 61–62, 67, Gregg, Melissa, 70, 73, 82, 83, 84, 89, 196 89, 91, 188 Linguistic strategy, 140 Guattari, Felix, 74, 78–82 M H Master narrative, 7, 59 – Haptic temporality, 46 47, 60 McRobbie, Angela, 23, 48–49, Herstory, 119 128, 147 Historiography, 53 Mobility, 27, 52, 67, 75, 77, 79–80, – – – History, 2 3, 6 9, 12, 14, 21 25, 85, 87, 104, 191 – – 32, 39, 46 48, 51 58, 60, Moment, 1–2, 5–8, 10–11, 13–14, – – 63 64, 67, 86, 88, 90, 94 95, 21–26, 28–31, 33–35, 38–40, – – 119 120, 125 126, 134, 46–48, 50–52, 54, 57–68, – 161 163, 171, 193, 194 73–75, 77, 79, 81–86, 89–92, Humour, 2, 4, 132, 139, 140 95–96, 99–101, 107–108, 110–113, 115–116, 118–120, I 124, 126–128, 130, 134–136, Identity politics, 11, 47, 56, 96 138–139, 141, 146–148, In-between-ness, 26, 57, 82, 84, 155–157, 160, 163–164, 89, 107 166–169, 171–172, 174, 176, Internet, 3, 15, 16, 33, 108–111, 178, 183–185, 189–190, 114, 134–138, 164–166, 177 192–193, 195–196 202 Index

Momentary, 82 Public, 2–3, 13, 26, 35, 48, 57, 66, Moran, Caitlin, 139 73, 75, 77, 79–84, 93, 102, Mustafa, Bahar, 16, 141, 150 108–109, 114–115, 118, 122–123, 125–126, 132–136, 138, 142, 145, 147–148, 155, N 161, 164–165, 168, 171, Narrative, 1, 4–7, 9–10, 13, 21–40, 175–177, 192 45–46, 52–55, 58–61, 69, 74, 83–85, 91, 109, 116, 119, 161, 193 Q Neoliberalism, 31, 128, 133, 150 Queer, 6, 10, 14, 16, 35, 45–52, 58, 94, Neuroscience, 75, 76, 79, 85 98, 124, 141, 167, 172, 193 Nimko Ali, 2 No More Page 3, 2, 3, 51, 65, 101, 133 R No-platforming, 17 Radical Feminism, 50–51 Radio wave, 28–29 Rape, 2, 15, 16, 81, 86, 94, 108, O 110, 112–117, 122, 130, Online petitions, 107 135–137, 150, 158, 163, 164, 168, 173, 175, 188 Rape Culture, 2, 112, 115, 117, 136, P 150, 188 Passage, 47, 78, 81–83, 85, 91, 163, Reappropriate, 140 187–188, 192 Riley, Denise, 26, 96 Past, 1, 7, 13–14, 30–31, 36, 38, 46–49, 52–55, 57, 60–63, 66–67, 75, 82–83, 89–90, 93–95, 101, 119, 144, 161, S 189, 191, 195 Sandberg, Sheryl, 128, 131–133, Penny, Laurie, 136 163, 167 Personal, 2, 5, 9, 13, 15, 25, 48, 77–82, Saville, Jimmy, 114–115, 158 85, 90, 109–111, 124–126, Second wave, 11, 21, 24, 33–35, 40, 163–164, 168, 171, 191 50–51, 56, 100, 147, 151, 172 Pink List, 172 Seigworth, Gregory J., 82 Postfeminism, 16, 48–49, 64–65, Sexual Assault, 110–117, 122, 127, 127, 145, 147–148 158–160 Present Future, 90 Sex Work, 116 Index 203

Slut Walk, 14, 16, 109–118, 140, 48–49, 51–52, 56–57, 89–90, 141, 150, 155, 157–160, 168, 100, 147, 156, 172, 191, 196 168, 188 Timekeeping, 45–47, 52–53, 89 Social media, 3, 8, 9, 11, 15, 33, Touching times, 46 34, 81–82, 93, 101, 107, 109, Trans, 15, 148, 156, 171–174, 110, 111, 129, 130, 131, 135, 178, 189 141, 165–166, 171, 176–177, Transmission, 31, 53, 60, 74 187, 192 Trauma, 48, 93–94, 123–127 Solidarity, 12, 38, 74, 87, Trolls, 16, 137–139, 165, 166, 189 96–97, 99, 102, 122, Twitter, 8, 15, 119, 122, 123, 126, 127, 138, 151, 162–163, 127, 134, 136, 142, 160, 161, 187–190 165–166, 168, 171, 176 Steubenville, 108, 110 Stonewall, 178 U – – – Story, 2 3, 6 9, 12, 14, 21 25, 32, USA, 1, 14, 21, 35, 132, 172 36–37, 39, 46–48, 51–59, 63–64, 67, 86, 88, 90, 94–95, 119–120, 125–126, 134, 142, V 161–163, 171 Violence against women, 15, 97, – Suﬀrage, 38, 56 114 115, 118, 125, 126, 129, The Sun, 133 132, 138, 146, 150, 160, 168 Visibility, 66, 151, 156, 163, 172, 176

T W Temporality, 1, 8, 10, 12–13, 22–24, – – – Walker, Rebecca, 23 30 31, 36 38, 40, 45 47, 49, WoC, 4, 51, 52, 156, 167, 190 52–53, 55, 57–58, 60–63, – – Women Action & The Media, 129 65 68, 73, 75, 77, 82 86, Women’s Equality Party, 179 89–91, 93–96, 99–102, 107, ’ – – Women s Library, 120 115 116, 121, 126 127, WOW Festival, 170 136–137, 156–157, 160–162, 164, 168, 171, 174, 178, 191, 195–196 Y Temporal others, 52 Yew Tree, 159 TERFs, 174, 190 Testimony, 124, 187 Third wave, 4, 7, 11, 13, 21–24, 26, Z 28–29, 31, 33–35, 37–38, 40, Zuckerberg, Mark, 132