The revolt against workfare spreads

Grayling struggles to defend scheme as Poundland pulls out and Greggs raises concerns.

"A big internet campaign that's being run by an organisation that's a front for the Socialist Workers Party." That was how Tory welfare minister Chris Grayling described the revolt against the government's workfare scheme during his appearance on the Today programme.

Reports this morning suggest that Poundland has pulled out of the programme, while Greggs has raised concerns over its involvement. Grayling was unable to confirm which, if any, scheme Poundland had left (indeed, he insisted that "not one single company" had withdrawn) but he conceded that employers were "very jumpy". What began as a revolt against a Tesco job advert which notoriously offered a salary of "JSA + Expenses" has thrown the entire future of the programme into doubt.

The scheme, in brief, attempts to make jobseekers more employable by offering them "work experience" with companies like the ones above. The programme is voluntary, not least because participants will only be paid expenses for the 25-30 hours they work a week. However, should they pull out of the placement, for whatever reason, after more than a week has elapsed, they could lose their benefits. It's this draconian sanction that has led a significant number of companies (Argos, Waterstones, Maplin, TK Maxx) to reconsider their involvement. Tesco has already suggested to ministers that "the risk of losing benefits that currently exists should be removed", a demand now echoed by Greggs.

The bakery's chief executive Ken McMeikan told Newsnight:

If after a week or more you decide as an individual that it's not working for you and you leave the scheme, we don't believe at Greggs that the benefits should be taken away.

Our view is if they are volunteering to come on this scheme, and for whatever reason they come off, then they go back onto benefits.

If the government wants the scheme to survive, it's increasingly hard to see how it can avoid backing down. Large companies, for understandable reasons, are uncomfortable with the impression of slave labour created by the threat of benefits removal. And, contrary to Grayling, it isn't only Trotskyists who are troubled by the scheme. The element of compulsion involved (keep working or you'll lose your benefits) offends against basic fairness. Unless ministers concede this point, they could soon have a workfare programme without any work.

George Eaton is political editor of the New Statesman.

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Welcome to feminism's new gross out frontier

This new movement normalises women by focusing on their bodies, warts and all.

Vaginas are so hot right now. If that sentence shocks you, then you’ve been out of the cultural loop. Thanks to a new wave of television and autobiographies by some very funny women, female privates have moved to the front and centre of popular entertainment.

Male bits, once the only game in town, are now chiefly of interest only as a sidebar to hilarious female riffs on misfiring, awkward and unsatisfactory sex, thanks to recent work by the likes of Lena Dunham, Britain’s Phoebe Waller-Bridge (writer, actor and star of BBC series Fleabag), and now Amy Schumer, whose smash hit “femoir”, The Girl With the Lower Back Tattoo, recently hit stores.

This is all part of a new movement – what I like to call “gross-out feminism”. It is gleeful, honest to a fault, and practised exclusively by women who long ago kissed goodbye to the capacity to be embarrassed. Its goal – apart from to make people laugh – is to provide a kind of shock therapy to those still harbouring the notion that women don’t have bodily functions, trapped gas, or insubordinate periods. Or that women must either be thin or desperately wishing they were so.

Gross-out feminism works by normalising women through focusing on their bodies: traditionally, the first and final frontier of femininity. It violently pushes all remaining cats out of the bag. Women have smelly, sometimes even extremely malodorous vaginas – Schumer’s smells like “chicken ramen”; “baby diaper” morning breath; explosive diarrhoea; acne. They sometimes fart during sex.

You’d be right if you noticed that this type of feminism doesn’t look like the iconic polemics of Shulamith Firestone, Naomi Wolf or Germaine Greer. It does not fit the sociological paradigm of Natasha Walter, Ariel Levy or Laurie Penny, all of whom have tackled a classic 20th century feminist subject – objectification – with political panache. And no, it’s not related either to the brainy fiction of Erica Jong or Marilyn French.

But gross-out feminism owes much to these. The classic texts of feminism laid down the parameters of the various struggles women engage in on a daily basis. One of these was the battle to be taken as full humans, complete with an independent sexuality. As far back as the 1790s, Mary Wollestonecraft raged against the reductive construction of doll-like femininity.

The new feminism builds on all this, but its toolbox is drawn not from an intellectual arena but rather from a peculiarly modern fascination with personal and especially sexual transparency. Honesty shall set us free: as sociologist Richard Sennett lamented, we moderns trade first and foremost in intimacies. But wrapped tightly in gut-busting hilarity, the relentless personal honesty of Schumer et al loses its potential for hollow narcissism and instead becomes powerful, adding vim to the traditional message to women to be strong and confident.

Schumer in particular paints an honest, if troubling picture of the impact of what Naomi Wolf so famously addressed in The Beauty Myth. Money, pain, time: a bewildering amount of these are required in order for most women to feel presentable, let alone attractive. Schumer nails this, but also admits to her own “beauty myth” victimhood.

Before a date she too waxes, straightens her hair, fasts, and tries to squeeze into Spanx so tight that they threaten to splice her guts in two. Schumer, then, is taking one for the team. She’s performing her truth so that we can exorcise our demons. The intriguing implication is that she, like Dunham and Fey, is an everywoman as well as herself. “I am myself,” in her words. “And I am all of you.”

A new sisterhood

Might this signal a reinvigoration of the idea of a universal “sisterhood” that since the 1970s has buckled under the weight of concerns about racial, ethnic and class difference? Perhaps so.

In her hit sitcom Fleabag, Phoebe Waller-Bridge does similar work to Schumer, if less autobiographical. She doesn’t spend much time on her appearance, but when an attractive man calls in the middle of the night asking to come over, waking her up, she excruciatingly manufactures the appearance of having just come in from a night out. She throws off her pyjamas, pulls on her glad rags, a coat, and swigs some wine in preparation. She is soon speaking deadpan to the camera while being taken up the backside. Her sexual honesty is eminently relatable to by millennials, and tinged with sadness. Waller-Bridge’s genius is reading with jaded perfection the sexual proclivities of men half her intellect and beauty.

There are caveats, of course. Some might argue that bringing feminism back into the body merely reaffirms the idea that women are principally bodies rather than whole people. And putting sex front and centre emphasises a potentially one-dimensional representation of what it is to be human. Both of these objections are fair. But when it comes to mainstream, massively entertaining representations of women, gross-out feminism may finally be what has been missing all these years, showing once and for all that the “fair sex” is human in both body and spirit. Warts and all.

Zoe Strimpel is a doctoral researcher in history at the University of Sussex

This article was originally published on The Conversation. Read the original article.