FEMINISM 2023 - INTERSECTIONAL AND IN SOLIDARITY

- BY CHRISTIANE EHRENGRUBER

Point of view. Before commencing my article, it is important to understand my context as an author. I was born and raised in Germany and refer to the German context in my remarks, unless otherwise stated. I write a lot about women in the text, but this does not only mean ciswomen, but also all those who identify as women. I am aware that such an article should still take into account many facets of gender studies and from the field of LGBTQIA+, but due to the limited scope, this will only be possible in hints. Furthermore, the text will often refer to women and men, but it should be noted that in Germany the third gender has been recognised as "diverse" since 2018. However, the challenges associated with this go beyond the scope of this essay and can partly be represented by the advocates of feminism but should also be acknowledged in their own special way, which would go beyond the scope of this essay.

Introduction to Feminism. Feminism refers to "a movement that advocates political-practical measures to improve the life chances of women"1, as well as the theoretical examination of the topic and the development of solution strategies. These concerns are by no means new, the women's movement dates to the 18th century and as early as the 1840s the first associations were founded in Germany to address women's rights. Women have had the right to vote in Germany since 1918. With the invention of the contraceptive pill in 1960, a major milestone was reached in the ability of women to plan their families and thus to live their lives freely. In the late 1960s, as a result https://www.bpb.de/kurz-knapp/lexika/politiklexikon/17484/feminismus/

by Miguel Bruna

of the student movement, there was an upswing in the women's movement.

Listed like this, one might think that the concerns of feminism, being the improvement of the life chances of women, are now well established and that the forward progression is steady. In fact, behind all these developments are activists dedicated to the effort and often years of struggle. For example, as early as 1949, Germany's Basic Law stipulated that women could open their own bank accounts, but the implementation of this in practice took time, so that women were in fact only able to open their own accounts in 1962. Equality between men and women in Germany was also enshrined in the Basic Law in 1949 - but this law did not come into force until 1958. And we are still waiting today for unchallengeable compliance with the 1980 Equal Employment Act, which provides for equal pay for men and women for the same work. The so-called gender pay gap is still a reality in many industries.

Glass ceiling. In Germany, as in most other European countries, equality between men and women is enshrined in law. As mentioned at the beginning, women are not allowed to be discriminated. And yet we read daily about the gender pay gap, sexual harassment in the workplace and the disrespect for care work. It is not uncommon for young women in particular to lack identification figures, and women in leadership positions are still the exception rather than the rule.

In micro-politics, the discrepancy between theoretical equal opportunities and de facto unequal treatment is referred to as the "glass ceiling". The concept of the glass ceiling states that women are less likely to be given opportunities for leadership positions than men, despite comparable or better qualifications. The image of the glass ceiling can be explained by the fact that the goal - in our case the leadership position - is already visible, i.e. almost within reach, and yet there is an invisible, insurmountable barrier.

This is due to the hegemonically male career habitus that is common. In other words, male leadership is the status quo and that leadership can be exercised at least as well by women does not seem self-evident in view of this. Societal expectations of women in the area of care work and family responsibilities also play into this picture. For women, this not only makes it more difficult to enter a corresponding professional career, but also slows down an improvement in their position, since women always do not conform to the existing ideal image.

One of the concerns of modern feminism must be to break through this glass ceiling and give women the opportunity to be present in all areas of society and especially in positions of responsibility.

Women's solidarity historically and in modern times. In order to achieve this, in my opinion feminism can’t be practiced by individuals without contacts to other women and without referring to or taking care of other women. To me feminism must always be carried by a sense of solidarity.

Solidarity can be understood as the "cohesion of a "group", ultimately of society, which expresses itself in a usually ethically understood togetherness"2. In ethics, one differentiates between solidarity directed towards the other, which can be followed by accommodation and assistance, and which is a form of love of one's neighbour. On the other hand, there is solidarity, which describes the individual as part of a common whole (sensus communis) and derives mutual obligations from this.

If we now look at these two forms of solidarity, it becomes clear why solidarity among women is not always a natural thing. In solidarity among women, there is clearly a unifying element, an overarching communal whole: this is "being a woman". However, "womanhood" can be interpreted in very different ways and the understanding of and reflection on one's own womanhood is highly individual. While some women cannot name a tangible difference to "being a man", for other women "being a woman" is an identity-forming element. But even if we assume a consciously emphasised femininity, we find very different ways of living it out here. This diversity within the actual group makes it difficult for a sense of community to develop. Another complicating factor is that the group of women is a very large, confusing and poorly networked one. While women's rights movements have connections and infrastructure, the majority of women have nothing to do with most other women. They probably don't even speak the same language. Persistent inequalities in education and opportunity also make networking and a global movement difficult.

There are some examples of solidarity among women that follow the logic of charity, for example when Malala Yousafzai stands up for girls' education in Pakistan. However, the relationship that emerges from this form of solidarity is usually asymmetrical, as Malala is the active party while the other girls do not have an active role in the discourse.

Clearly Solidarity among women as well as with women is a difficult topic, but in my understanding, both the love towards the neighbour, as well as the sensus communis are very present when fighting for equality. And both of these types of solidarity can not only be found when women stand in solidarity with each other, but can also be found intersectionally.

Multiple Discriminations. In the 1970s “Global Sisterhood” was propagated. A form of the global solidarity, which I mentioned as desirable but difficult above. Black feminists such as Sojourner Truth were criticising this movement, as they experienced not only discrimination, because they were non-male, but they also were discriminated for being non-white.

This is a very wise interjection that adds multiple new dimensions to the discourse around feminism. As a person is always made up of a variety of characteristics, other forms of discrimination can also be present. No one is just a woman. One is always a composition of different characteristics, which unfortunately can also become grounds for discrimination. Thus, sexist discrimination can come paired with Ableism, Ageism, Racism, Classism, etc. The interjection encourages us to take a step back in the discourse and also to critically question ourselves. It is important to recognise the different dimensions of discrimination and to critically question the reality accordingly.

Nevertheless, it is important not to fall into a victim discourse. Because often the attempt to avoid exclusion or disadvantage can lead to the exclusion and disadvantage of another group of people.

When thinking Intersectional, the individuals should never stop reflecting on the matter as well as themselves. Also, openness to recognise discrimination is key. Only through this continuously reflections, one can understand that every person can be an actor of discriminatory actionsand often unconsciously does so.

Wide-ranging social change. The aim of my feminism is not to advocate only for the betterment of women but has its origins in the firm belief that a more just society is beneficial for all actors. If we overcome sexist stereotypes, this helps people of all genders to live their best lives and if we create equal opportunities, this opens perspectives for all people.

To achieve these broad social changes, it is necessary to build alliances, to tell stories, but also to listen. Because change affects us all: Even my own actions need to be reconsidered, even my own views may be outdated. And my own concern does not become less important when I show solidarity with people who are victims of discrimination in other ways. People who are discriminated against in different ways and people who have very different experiences from mine.

In conclusion, I would like to state that a modern feminism must be solidaristic and intersectional. I have described that in my understanding both forms of solidarity – the sensus communis as well as the love of the neighbours – can be found in modern feminism. Solidarity is important between women, but also with other marginalised groups who have similar experiences. Those who have been discriminated against should have all the more incentive to critically question their own behaviour and bring about a change for the better for all people.

Thinking feminism intersectional is just as important as thinking feminism in solidarity. This should be a reminder to watch out for the different characteristics of people and their needs, that should always be represented and perceived in the discourse. If the concern of feminism is to be a more just and better world, it must have an wholistic approach. And thus it must also be intersectional in order to recognise women in all their facets and include them in the common struggle.

Also, some of the struggles from the women's rights movement can perhaps serve as an example for the difficult path towards legislation that theoretically puts people on an equal footing and on the way to a world in which someday there will be de facto equality.

Christiane has a degree in theology and works in the field of digital communication for an ecumenical organisation. She is the chairperson of WSCF-E.

Sources (4.2.2023)

Religion in Geschichte und Gegenwart 4- Article „Solidarität“. https://www.bpb.de/kurz-knapp/lexika/politiklexikon/17484/feminismus/ https://www.bpb.de/shop/zeitschriften/apuz/130420/intersektionalitaet-e-t-nach-hause-telefonieren/ https://n26.com/de-de/blog/frau-und-geld https://www.humanresourcesmanager.de/arbeitsrecht/diese-rechte-haben-frauen-in-den-letzten-100-jahren-errungen/