Germaine Greer
The Female Eunuch
This book is dedicated to LILLIAN, who lives with nobody but a colony of New York roaches, whose energy has never failed despite her anxieties and her asthma and her overweight, who is always interested in everybody, often angry, sometimes bitchy, but always involved. Lillian the abundant, the golden, the eloquent, the well and badly loved; Lillian the beautiful who thinks she is ugly, Lillian the indefatigable who thinks she is always tired.
It is dedicated to CAROLINE, who danced, but badly, painted but badly, jumped up from a dinner table in tears, crying that she wanted to be a person, went out and was one, despite her great beauty. Caroline who smarts at every attack, and doubts all praise, who has done great things with gentleness and humility, who assaulted the authorities with valorous love and cannot be defeated.
It is for my fairy godmother, JOY with the green eyes, whose husband decried her commonsense and belittled her mind, because she was more passionately intelligent, and more intelligently passionate than he, until she ran away from him and recovered herself, her insight and her sense of humour, and never cried again, except in compassion.
It is for KASOUNDRA, who makes magic out of skins and skeins and pens, who is never still, never unaware, riding her strange destiny in the wilderness of New York, loyal and bitter, as strong as a rope of steel and as soft as a sigh.
For MARCIA, whose mind contains everything and destroys nothing, understanding dreams and nightmares, who looks on tempests and is not shaken, who lives among the damned and is not afraid of them, a living soul among the dead.
Contents
Foreword to the 21st Anniversary Edition
Summary
Body:
Gender
Bones
Curves
Hair
Sex
The Wicked Womb
Soul:
The Stereotype
Energy
Baby
Girl
Puberty
The Psychological Sell
The Raw Material
Womanpower
Work
Love:
The Ideal
Altruism
Egotism
Obsession
Romance
The Object of Male Fantasy
The Middle-Class Myth of Love and Marriage
Family
Security
Hate:
Loathing and Disgust
Abuse
Misery
Resentment
Rebellion
Revolution
Notes
Acknowledgements
About the Author
Other Books by Germaine Greer
Credits
Copyright
About the Publisher
Foreword to the 21st Anniversary Edition
Twenty years ago I wrote in the Introduction to The Female Eunuch that I thought that the book should quickly date and disappear. I hoped that a new breed of woman would come upon the earth for whom my analysis of sex oppression in the developed world in the second half of the twentieth century would be utterly irrelevant.
Many new breeds of woman are upon the earth: there are female body builders whose pectorals are as hard as any man’s; there are women marathon runners with musculature as stringy and tight as any man’s; there are women administrators with as much power as any man; there are women paying alimony and women being paid palimoney; there are up-front lesbians demanding the right to marry and have children by artificial insemination; there are men who mutilate themselves and are given passports as statutory females; there are prostitutes who have combined in highly visible professional organizations; there are armed women in the front line of the most powerful armies on earth; there are full colonels with vivid lipstick and painted nails; there are women who write books about their sexual conquests, naming names and describing positions, sizes of members and so forth. None of these female phenomena was to be observed in any numbers twenty years ago.
Women’s magazines are now written for grown-ups, and discuss not only pre-marital sex, contraception and abortion, but venereal disease, incest, sexual perversion, and, even more surprising, finance high and low, politics, conservation, animal rights and consumer power. Contraception having saturated its market and severely curtailed the money to be made out of menstruation, the pharmaceutical multinationals have at last turned their attention to the menopausal and post-menopausal women who represent a new, huge, unexploited market for HRT. Geriatric sex can be seen in every television soap opera. What more could women want?
Freedom, that’s what.
Freedom from being the thing looked at rather than the person looking back. Freedom from self-consciousness. Freedom from the duty of sexual stimulation of jaded male appetite, for which no breast ever bulges hard enough and no leg is ever long enough. Freedom from the uncomfortable clothes that must be worn to titillate. Freedom from shoes that make us shorten our steps and push our buttocks out. Freedom from the ever-present juvenile pulchritude on Page 3. Freedom from the humiliating insults heaped on us by the top shelf of the newsagents; freedom from rape, whether it is by being undressed verbally by the men on the building site, spied on as we go about our daily business, stopped, propositioned or followed on the street, greasily teased by our male workmates, pawed by the boss, used sadistically or against our will by the men we love, or violently terrorized and beaten by a stranger, or a gang of strangers.
Twenty years ago it was important to stress the right to sexual expression and far less important to underline a woman’s right to reject male advances; now it is even more important to stress the right to reject penetration by the male member, the right to safe sex, the right to chastity, the right to defer physical intimacy until there is irrefutable evidence of commitment, because of the appearance on the earth of AIDS. The argument in The Female Eunuch is still valid, none the less, for it holds that a woman has the right to express her own sexuality; which is not at all the same thing as the right to capitulate to male advances. The Female Eunuch argues that the rejection of the concept of female libido as merely responsive is essential to female liberation. This is the proposition that was interpreted by the brain-dead hacks of Fleet Street as ‘telling women to go out and do it’.
The freedom I pleaded for twenty years ago was freedom to be a person, with the dignity, integrity, nobility, passion, pride that constitute personhood. Freedom to run, shout, to talk loudly and sit with your knees apart. Freedom to know and love the earth and all that swims, lies and crawls upon it. Freedom to learn and freedom to teach. Freedom from fear, freedom from hunger, freedom of speech and freedom of belief. Most of the women in the world are still afraid, still hungry, still mute and loaded by religion with all kinds of fetters, masked, muzzled, mutilated and beaten. The Female Eunuch does not deal with poor women (for when I wrote it I did not know them) but with the women of the rich world, whose oppression is seen by poor women as freedom.
The sudden death of communism in 1989—90 catapulted poor women the world over into consumer society, where there is no protection for mothers, for the aged, for the disabled, no commitment to health care or education or raising the standard of living for the whole population. In those two years millions of women saw the bottom fall out of their world; though they lost their child support, their pensions, their hospital benefits, their day care, their protected jobs, and the very schools and hospitals where they worked closed down, there was no outcry. They had freedom to speak but no voice. They had freedom to buy essential services with money that they did not have, freedom to indulge in the oldest form of private enterprise, prostitution, prostitution of body, mind and soul to consumerism, or else fre
edom to starve, freedom to beg.
You can now see the female Eunuch the world over; all the time we thought we were driving her out of our minds and hearts she was spreading herself wherever blue jeans and Coca-Cola may go. Wherever you see nail varnish, lipstick, brassieres and high heels, the Eunuch has set up her camp. You can find her triumphant even under the veil.
Summary
‘The World has lost its soul, and I my sex’
(TOLLER, Hinkemann)
This book is a part of the second feminist wave. The old suffragettes, who served their prison term and lived on through the years of gradual admission of women into professions which they declined to follow, into parliamentary freedoms which they declined to exercise, into academies which they used more and more as shops where they could take out degrees while waiting to get married, have seen their spirit revive in younger women with a new and vital cast. Mrs Hazel Hunkins-Hallinan, leader of the Six Point Group, welcomed the younger militants and even welcomed their sexual frankness. ‘They’re young,’ she said to Irma Kurtz, ‘and utterly unsophisticated politically, but they’re full of beans. The membership of our group until recently has been far too old for my liking.’1 After the ecstasy of direct action, the militant ladies of two generations ago settled down to work of consolidation in hosts of small organizations, while the main force of their energy filtered away in post-war retrenchments and the revival of frills, corsets and femininity after the permissive twenties, through the sexual sell of the fifties, ever dwindling, ever more respectable. Evangelism withered into eccentricity.
The new emphasis is different. Then genteel middle-class ladies clamoured for reform, now ungenteel middle-class women are calling for revolution. For many of them the call for revolution came before the call for the liberation of women. The New Left has been the forcing house for most movements, and for many of them liberation is dependent upon the coming of the classless society and the withering away of the state. The difference is radical, for the faith that the suffragettes had in the existing political systems and their deep desire to participate in them have perished. In the old days ladies were anxious to point out that they did not seek to disrupt society or to unseat God. Marriage, the family, private property and the state were threatened by their actions, but they were anxious to allay the fears of conservatives, and in doing so the suffragettes betrayed their own cause and prepared the way for the failure of emancipation. Five years ago it seemed clear that emancipation had failed: the number of women in Parliament had settled at a low level; the number of professional women had stabilized as a tiny minority; the pattern of female employment had emerged as underpaid, menial and supportive. The cage door had been opened but the canary had refused to fly out. The conclusion was that the cage door ought never to have been opened because canaries are made for captivity; the suggestion of an alternative had only confused and saddened them.
There are feminist organizations still in existence which follow the reforming tracks laid down by the suffragettes. Betty Friedan’s National Organization for Women is represented in congressional committees, especially the ones considered to be of special relevance to women. Women politicians still represent female interests, but they are most often the interests of women as dependants, to be protected from easy divorce and all sorts of Casanova’s charters. Mrs Hunkins-Hallinan’s Six Point Group is a respected political entity. What is new about the situation is that such groups are enjoying new limelight. The media insist upon exposing women’s liberation weekly, even daily. The change is that suddenly everyone is interested in the subject of women. They may not be in favour of the movements that exist, but they are concerned about the issues. Among young women in universities the movement might be expected to find strong support. It is not surprising that exploited women workers might decide to hold the government to ransom at last. It is surprising that women who seem to have nothing to complain about have begun to murmur. Speaking to quiet audiences of provincial women decently hatted and dressed, I have been surprised to find that the most radical ideas are gladly entertained, and the most telling criticisms and sharpest protests are uttered. Even the suffragettes could not claim the grass-roots support that the new feminism gains day by day.
We can only speculate about the causes of this new activity. Perhaps the sexual sell was oversell. Perhaps women have never really believed the account of themselves which they were forced to accept from psychologists, religious leaders, women’s magazines and men. Perhaps the reforms which did happen eventually led them to the position from which they could at last see the whole perspective and begin to understand the rationale of their situation. Perhaps because they are not enmeshed in unwilling childbirth and heavy menial labour in the home, they have had time to think. Perhaps the plight of our society has become so desperate and so apparent that women can no longer be content to leave it to other people. The enemies of women have blamed such circumstances for female discontent. Women must prize this discontent as the first stirring of the demand for life; they have begun to speak out and to speak to each other. The sight of women talking together has always made men uneasy; nowadays it means rank subversion. ‘Right on!’
We may safely assert that the knowledge that men can acquire of women, even as they have been and are, without reference to what they might be, is wretchedly imperfect and superficial and will always be so until women themselves have told all that they have to tell.
John Stuart Mill
The organized liberationists are a well-publicized minority; the same faces appear every time a feminist issue is discussed. Inevitably they are presented as the leaders of a movement which is essentially leaderless. They are not much nearer to providing a revolutionary strategy than they ever were; demonstrating, compiling reading lists and sitting on committees are not themselves liberated behaviour, especially when they are still embedded in a context of housework and feminine wiles. As means of educating the people who must take action to liberate themselves, their effectiveness is limited. The concept of liberty implied by such liberation is vacuous; at worst it is defined by the condition of men, themselves unfree, and at best it is left undefined in a world of very limited possibilities. On the one hand, feminists can be found who serve the notion of equality ‘social, legal, occupational, economic, political and moral’, whose enemy is discrimination, whose means are competition and demand. On the other hand there are those who cherish an ideal of a better life, which will follow when a better life is assured for all by the correct political means. To women disgusted with conventional political methods, whether constitutional or totalitarian or revolutionary, neither alternative can make much appeal. The housewife who must wait for the success of world revolution for her liberty might be excused for losing hope, while conservative political methods can invent no way in which the economically necessary unit of the one-man family could be diversified. But there is another dimension in which she can find motive and cause for action, although she might not find a blueprint for Utopia. She could begin not by changing the world, but by re-assessing herself.
It is impossible to argue a case for female liberation if there is no certainty about the degree of inferiority or natural dependence which is unalterably female. That is why this book begins with the Body. We know what we are, but know not what we may be, or what we might have been. The dogmatism of science expresses the status quo as the ineluctable result of law: women must learn how to question the most basic assumptions about feminine normality in order to reopen the possibilities for development which have been successively locked off by conditioning. So, we begin at the beginning, with the sex of cells. Nothing much can be made of chromosomal difference until it is manifested in development, and development cannot take place in a vacuum: from the outset our observation of the female is consciously and unconsciously biassed by assumptions that we cannot help making and cannot always identify when they have been made. The new assumption behind the discussion of the body is that everything that we may observ
e could be otherwise. In order to demonstrate some of the aspects of conditioning a discussion follows of the effects of behaviour upon the skeleton. From Bones we move to Curves, which is still essential to assumptions about the female sex, and then to Hair, for a long time considered a basic secondary sexual characteristic.
Female sexuality has always been a fascinating topic; this discussion of it attempts to show how female sexuality has been masked and deformed by most observers, and never more so than in our own time. The conformation of the female has already been described in terms of a particular type of conditioning, and now the specific character of that conditioning begins to emerge. What happens is that the female is considered as a sexual object for the use and appreciation of other sexual beings, men. Her sexuality is both denied and misrepresented by being identified as passivity. The vagina is obliterated from the imagery of femininity in the same way that the signs of independence and vigour in the rest of her body are suppressed. The characteristics that are praised and rewarded are those of the castrate—timidity, plumpness, languor, delicacy and preciosity. Body ends with a look at the way in which female reproduction is thought to influence the whole organism in the operations of the Wicked Womb, source of hysteria, menstrual depression, weakness, and unfitness for any sustained enterprise.