Politics 11 April 2014 Laurie Penny on the slippery slope of gender: why shaving and snacking are feminist issues Gender policing is all about the little things – trying to limit women through rules about beauty and dress and behaviour. But little things become big things, and it’s vital we fight the battles that make a difference. A slippery slope (as used by the penguins at London Zoo). Photo: Getty Sign UpGet the New Statesman's Morning Call email. Sign-up It’s always the little things. In the midst of a welter of unutterably depressing news about welfare and political turmoil, the great controversy of the week has been, yet again, the stunning fact that women are human beings with bodies that grow hair, eat, sweat and shit. First, a spectacularly misogynist and homophobic (and now withdrawn) advert from Veet, manufacturers of hair-removing goo, claimed that failing to remove your leg-hair with the help of Veet products will turn you into an actual bloke. Then there was the equally repugnant site set up to shame “Women Eating on the Tube”, featuring non-consensual pictures of women doing just that, because there’s nothing worse a female person could possibly do than demonstrate in public that she has a body which gets hungry. There have already been some stellar pieces written about this round of gender policing, the best of which have been by Paris Lees and Ellie Mae O’Hagan respectively. Now, in five years of feminist blogging I have avoided weighing in on the body hair debate, for two reasons, the first of which is political. I’ve always been faintly distrustful of the school of feminism that advocates a return to “natural” womanhood as a political statement, because as far as I’m concerned, there’s no such thing. There is something a tiny bit reactionary about the plea for nature as opposed to liberated modernity; it runs uncomfortably close to the rhetoric of those social conservatives who would prefer women to be “natural” when it comes to being submissive to a male provider and hogtied by their own reproductive capacities, but to continue the decidedly unnatural practices of bleaching, waxing and taking a bath more than once a year. The problem arises when any behaviour, however private and personal, is socially enforced. The problem arises when, according to the language of Veet, you have to go through the expensive and time-consuming rigmarole of shaving to prove that you are a proper, well-behaved woman and therefore worthy of the kisses of easily-shocked men with boring haircuts. And the problem arises when this sort of pop controversy is used as a decoy, distracting us from structural arguments about class, power and privilege. Body hair, in particular, has become an obstructive stereotype when it comes to feminist history – sexist commenters speak of “hairy-legged-feminists” when what they really mean to say is that women who do not conform, women who refuse to perform the rituals of good feminine behaviour, are a deeply fearful prospect. The second reason is a bit more personal. According to the accepted way this sort of article is supposed to go, now is when I’m supposed to tell you you exactly what I do with my own body hair and why and how it's always been a problem. Unfortunately, I am personally exempt from this particular dilemma by virtue of being a human axolotl who doesn’t grow much hair anywhere. I am literally unable to be the furry-legged, forest-crotched feminist hellwraith I often find myself accused of being. This makes shaving a largely academic issue, and puts me in precisely no position to judge any woman for her intimate topiary decisions, and I wish my friends would stop asking me to validate theirs. Seriously. Do what you want. I just want you to be happy. As a teenager, though, I used to shave anyway – gamely saving up my pocket money for popular brand equipment I really had no use for – because I wanted to be part of that secret club of skin nicks and ritual complaints about razor burn. Did you shave, sugar or wax? Did you remove the hair up to the top of your shortest gym skirt, or all the way up, implying arcane and enviable sluttery? I remember these conversations as amongst the few times I was permitted, as a nerdy, nervous, weird-looking kid, to chat to the cool girls. The pain, expense and wasted time of womanhood was something we were all supposed to share. Few of us had the language of feminism - this was before Tumblr, Twitter and internet activism brought gender politics into every schoolgirl’s back pocket. We complained about shaving and straightening and eyebrow-curling because that sort of complaining was a safe, accepted way to express discomfort with the basic fact that, in Simone de Beavoir’s words, “one is not born, but rather becomes a woman”. Gender policing is all about the little things. It’s the daily, intimate terrorism of beauty and dress and behaviour. In this as in so much else, feminists who are not transsexual can learn a great deal from trans writers and activists - I'm indebted to the work of Charlie Jane Anders, and Julia Serano, both of whom talk about how femininity gets captured by capitalism, and how that homogenous, compulsory performance of femininity becomes a scapegoat for all society’s bad feelings about women in general and trans women in particular. So it is not enough to feel that you are a woman - you have to prove it with a hundred daily conformities and capitulations. The reason the Veet advert is so hurtful, the reason the “Women Eating on the Tube” site and its backlash went so viral, is that they both spell out gender policing at its simplest level – behave, be quiet and pretty and compliant, control your messy, hairy, hungry self, or you are not a woman at all. None of which is to say that girliness can’t be a good time. Dressing up, playing with makeup, fashion – all of that is a lot of fun right up until it becomes compulsory, until you have to do it to prove you're a real woman, a good employee, a person worthy of love and affection. The same goes for all of the bizarre rules that go along with being female in this society, the rules you have to engage with whether or not you choose to follow them: be pretty. Be nice. Be thin. Try to look as young and fragile as possible. Be sexy, but not overtly sexual. Don’t eat in public. Don’t eat at all. Your body is all wrong: shave it down, starve it smaller, take up less space, be less physical, be less. The little things turn out to be about the big things. They’re about race, class and gender status. For trans women, or women of black, middle-eastern or Mediterranean heritage, the question of body hair is extra fraught, because “passing” as a woman these days turns out to mean looking as much like a nubile white cissexual supermodel as possible. Shaving or waxing is an ongoing expense, even if you do it yourself at home; getting hair removed professionally or lasered away permanently can run to thousands of dollars over a lifetime. The same principle applies to eating on public transport: doing so is not considered “classy”. “Real ladies” conceal their bodily functions from the world as much as possible. “Real ladies” are blank, smooth, pale slates, with nothing inside, no guts, no gore, no appetite, no personality. Cultural disgust for the female body is deeply political. It is tied into reproductive and social control, which affects all female-identified people, whether or not we plan to have children or are biologically capable of pregnancy. Gender policing is about making sure that women don't get above ourselves, that we can be seen as less than human, with no real interiority, without real bodies that eat and shit and hurt and die. If the female body remains a beautiful mystery, if it remains an ethereal, abstract quantity, you don’t have to feel so bad when you do bad things to it. How and where we choose to eat lunch. What we do with our hair in the morning and our pubes at night. Whether and when we wear makeup. Whether we wear jeans or a skirt. All of these things are intimate, everyday decisions that wouldn't matter if we didn't spend thousands of hours and a great deal of money fretting about them over the course of the short time we get to spend on this planet. We experience all of this on an intimate, everyday level, and it seems like it shouldn’t matter, but it does. The little indignities, the little restrictions, they matter so much. And if we’re smart and pay attention, they give us a language to talk about the big ones. The world in which we fritter away our energies worrying about body hair and eating on public transport is the same world in which the British government has just appointed a Minister for Women who is against both abortion rights and gay marriage. It is the same world in which people on welfare have just taken another hammering, being painted as scroungers even as the outgoing Minister for Women gets to keep almost ninety thousand pounds in wrongly claimed expenses. It is the same world in which women are indefinitely detained and then threatened with deportation for being born queer in the wrong country and wanting to live and love in peace. And the little capitulations wear us down. They soften us up for the big capitulations. Any good dictator knows that, which is why Kim Jong Un has just made it mandatory for every male student in North Korea to emulate his slightly odd haircut. Ultimately, being a “good woman” isn’t just about shaving and whether you eat crisps on the bus. It’s about how silent you’re prepared to be in the face of social injustice. › Richard Hoggart on why American novels are better than British ones Laurie Penny is a contributing editor to the New Statesman. She is the author of five books, most recently Unspeakable Things. Subscribe For more great writing from our award-winning journalists subscribe for just £1 per month!