The Feminist Combining Process
created by:
Sangeeta Ahmed, Ashley Howard and Hiywete Solomon
Pro-Feminist Men
Pro-feminist men mark an important milestone in the history of External Feminist Combining. Foremost, they help break down the hegemony of identity-politics that dominates and often marginalizes the Feminist Movement. In identifying Feminism as an ideology above identity, distinction is drawn between the often interchangeably used titles: Women’s Movement and Feminist Movement, and in effect the movement is raised from the status of one limited by gender identity to an all inclusive Feminist Movement. While many Feminist Combining Processes effectively challenge the narrowly defined precepts of various identity politics, the inclusion of pro-feminist men is remarkable in the sense that it incorporates men, who are traditionally on the privileged end of the hierarchical polarization and often erroneously marked as the originator and perpetrator of all gender injustice. In admitting pro-feminist men, Feminism confirms the understanding that men are not the enemy; rather, the blame lies with institutions, social structures, and ideologies that perpetuate gender oppression and social injustice affecting women and men.
Australian pro-feminist activist Michael Flood defines pro-feminist males as “men who are actively supportive of feminism and of efforts to bring about gender justice and equality.” The initial connection between men and feminism may seem counter-intuitive but there are various ways to join the dots. The experiences of many pro-feminist men can be understood from the perspective of Personal Combining. For many men, the awareness of the suffering of women comes from close personal relationships with women and a feeling of empathy for their condition. For others, the realization comes from higher education or ethical questioning. Many pro-feminist men have grown to appreciate the merits of feminism through their commitments to other sorts of principles political activism – pacifism, economic justice, environmental issues, gay rights etc. For still many other men, their identification with feminism comes from an experience of personal suffering as a result of rigid gender roles. In analyzing these different motivations and inspirations it is important to bear in mind that pro-feminist men are not enlisting merely out of a sense of guilt or obligation. Furthermore, their participation essentially comes with a pledge to unseat men from a position of gender superiority.
One of the controversial concepts proposed by some pro-feminist men is that of men’s suffering under the duress of gender polarization. While women have been traditionally viewed as victims of the gender dichotomy, it is important to realize that men are too. Men’s lives are dictated by narrow definitions of masculinity and their suffering is as concrete as empirically observed male trends of poor health, early death, overwork, and emotionally shallow relationships in men. Furthermore, failure to meet the mainstream definition of manhood leads to discrimination, bullying, and even homophobic violence directed at “sissy boys.”
Given the many cases of personal suffering that inspire these men; it is important to appreciate the Personal Combining that they have achieved on their own right. Often the instance of Personal Combining is accompanied by active participation in campaigns and movements resulting in Organizational Combining. Combining at the Organizational level between the Feminist Movement and pro-feminist men’s movements is more External than Internal Combining, often manifested in coalitions and alliances.
Pro-feminist men share with Feminists the vision of an egalitarian and just world. They are against gender dichotomy and gender oppression felt by women and men. And like contemporary Combined Feminism, they also recognize the importance of acknowledging other types of social oppression based in class, race, sexuality, and disability. It must be duly noted that the diversity within the Feminist Movement is rightly matched by the diversity within the pro-feminist men’s movement. There are men from all spectrums of society with various identities and agendas that relate to multiple aspects of Feminism. Some of these men are even active members of the Men’s Movement.
While Men’s Movements can often be seen merely as non-feminist or even anti-feminist “men’s rights” and “fathers’ rights” groups, it is important to appreciate the overlap between the Men’s Movement and pro-feminist men. Although many pro-feminist men do not feel comfortable within the culture and context of Men’s Movements, others feel they are the ‘Feminist wing of the Men’s Movement” and hope to inform the movement at large from their pro-feminist point of view.
Given the ardent commitment of the participating men and the wealth of strength and diversity they bring to the mainstream Feminist Movement, the distinction of terminology becomes conspicuous. Why pro-feminist and not just feminist? The answer may lie in the historical connotations of the words and the resultant entitlement, attachment, and associations that come with it. Feminism has been identified as a movement and a set of ideas developed primarily by, for, and about women. For men to take on the equivalent title would not only seem incongruous but to some members may even translate to the Feminist Movement being taken over by men.The matter may be settled by simply accepting that the distinction between Feminist and pro-feminist is simply a matter semantics, and, so long as their goals are united, no other trivial concern shall take precedence.
Pro-feminist men who are politically active have tended to concentrate on a number of specific issues, such as men's violence. In their work with men’s violence, pro-feminist men not only concentrate on counseling and aiding men who are guilty of committing violence against women, but spread their efforts to encourage a social atmosphere of prevention and awareness. The strength of the campaign lies in early education and a healthy rejection of violence cultivated into the consciousness of young boys and men. Many of these programs are strategically placed in colleges and universities as well as in community at large. Others are open to all men of all denominations. Some of them are centered on various ethnic, racial, and class communities to best serve each minority in a mode that is sensitive to the relevant cultural contexts. Others are full-fledged international bodies working to enact social change. In our investigation into these groups, we found the National Online Resource Center on Violence Against Women (NRCDV) to be very thorough as well as a veritable wellspring of information and resources. Although neither the NRCDV nor we officially endorse these groups, we encourage our readership to utilize this compilation of diverse resource groups.
One of the international symbols of men’s opposition to violence against women is the White Ribbon Campaign. Commemorating a gruesome and shocking case of premeditated femicide in Montréal, Canada on 6th December, 1989, the White Ribbon Campaign started on its second anniversary as a demonstration of the social dialogue that ensued among Canadian men in recognition of the prevalent societal violence against women. The movement ironically was a media favorite unlike any preceding Feminist Movement in Canada; however, to the end that the White Ribbon Campaign works toward the ideals of Feminist groups, the publicity served to strengthen both endeavors. Today, the White Ribbon symbolizes men’s opposition to violence against women all around the world and the campaign itself has been transmitted from Canada to as many as 52 countries of the world, including U.S.A, U.K. Sweden and Pakistan.