Feminism & Psychology

Self-help promises the chance of being “better”. Across multifarious platforms, including books, apps and television shows, it offers hope that we can be our own agents of change for a happier life. Critical research troubles this premise, arguing that the recurring trope of the individualistic ideal-self found in self-help literature is at the expense of seeking solutions in collective, feminist, or otherwise politicised activism. Self-help is also problematically gendered, since women are often positioned as particularly in need of improvement, an understanding further intensified by postfeminist sensibility. These issues are examined conceptually before introducing 10 articles on self-help published in Feminism & Psychology across three decades and brought together as a Virtual Special Issue to offer a significant body of work for scholars and students alike.

Despite advances in the representation of women in positions of leadership, gender-based inequalities persist. A particular dilemma for female leaders concerns whether to acknowledge, or avoid talking about, their experiences of gender and gender inequality in public life. Routinely, women who confront such discrimination experience social and personal repercussions; however, those who remain silent are often criticised for failing to support women. This article takes a discursive psychological approach to accounts from Australia's first female Prime Minister of the role of gender in her leadership. Following her controversial ‘Sexism and Misogyny’ speech in the Australian parliament (2012), Julia Gillard addressed this topic repeatedly in public interviews and speeches, and these materials constitute the data for analysis. We describe the complex and flexible nature of the discursive work required in navigating topics of gender and discrimination, looking in detail at how Gillard routinely accounted for gender as relevant – or not – to her political leadership, and how her identity was constructed as part of that process.

Being pregnant beyond one’s estimated due date is a relatively common experience and requires complex decisions about whether to induce labour or wait for spontaneous onset. We report a qualitative study undertaken in the UK in 2016. We interviewed fifteen women and eleven more took part in an online focus group. Using thematic analysis, resistance to the medicalisation of prolonged pregnancy was identified as a strong theme. Drawing on the work of Armstrong and Murphy, we identify both conceptual and behavioural resistance in the accounts of women who accepted, delayed or declined induction of labour. Experiential knowledge played a key role in resistance, but women found this was devalued. Some healthcare staff used risk discourse to pressure women to comply with induction protocols but were unwilling to engage in discussion. The social context provided further pressure to produce a baby ‘on time’, with induction normalised as the way to manage prolonged pregnancy. Online spaces provided additional information and support for women to question the medicalisation of prolonged pregnancy. We end by considering the implications for policies of choice and agency in maternity care as well as the need for additional social support for women who are ‘overdue’.

The white wedding is a traditional ritual, governed by heteronormative conventions, which (re)produces stereotypical and patriarchal gender norms. In this study 10 white, South African, middle-class, heterosexual, newlywed couples were interviewed about their wedding ceremonies. The interviews were analysed using Parker's (2005) framework for discourse analytic reading. This helped us analyse two related discourses, the “fairy-tale” and “bride's day” discourse that allowed couples to justify gender unequal practices. The findings suggest that wedding discourses encourage (1) the objectification of women and their treatment in a benevolently sexist manner, (2) the unequal distribution of wedding labour between the bride and groom and, ultimately, (3) the perpetuation of women's subordination in heterosexual relationships. Participating in the rituals of the white wedding maintains taken-for-granted heteronormative discourses that undermine gender equality and, ultimately, women's emancipation.

In this paper, we draw upon group interviews in London and New York City to explore how differently classed and racialized groups of teen girls navigate media constructions of hot, sexy, femininity. We explore how cultural ideals of sexiness are shifting to include more skin shades and larger body parts in specific proportions which align to new sexualized and racialized ideals of femininity. Some celebrities embody these new forms of what is termed racial mobility, but these ambiguous mixtures still relate to a standard that references normative white, middle-class femininity. All girls found navigating the contradictory and impossible ideals of sexy femininity challenging, but white girls had internalized the norms and technologies of “perfectibility” the most, and believed that achieving sexy femininity would bring them confidence. In contrast, racially marginalized girls were much more critical of normative ideals of sexiness. Black girls had a heightened awareness of how their bodies were consistently read as either not sexy enough or hypersexualized and they discussed the dangers this posed to them in both their school communities and in other public spaces. Overall, our findings demonstrate how diverse girls must undertake very different forms of work to navigate and manage expectations around racialized and classed sexiness.

Strength and femininity have in many ways been culturally constructed as two mutually exclusive phenomena. This paper considers how Instagram facilitates female body objectification and surveillance through an examination of female bodybuilders whose muscular bodies represent both resistance against and conformity to dominant cultural notions around women as fragile, weak, and subservient. We reveal how surveillance over the bodies of female bodybuilders on Instagram functions to reposition them as more (hetero)normatively feminine by encouraging them to present bodies which are ornamented, sexualized, and passive. We also reveal how female bodybuilders practise self-surveillance on Instagram by simultaneously resisting and conforming to this surveillance. In the process, these women manage to redefine femininity for themselves in ways which problematize dualistic notions around strength and femininity.