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See also: First-wave feminism and Second-wave feminism

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Third-wave feminism is a term identified with several diverse strains of feminist activity and study beginning in the early 1990s. The movement arose as a response to perceived failures of second-wave feminism. It was also a response to the backlash against initiatives and movements created by the second-wave.

Contents 1 Overview 2 History 3 Activism and the Third Wave Agenda 3.1 Activism and products of the Third-Wave 3.2 Reproductive rights 3.3 Reclaiming derogatory terms 3.4 Transnational politics 3.5 The Riot Grrrl Movement 3.6 Other areas of concern 4 Criticism of the Third Wave 5 See also 5.1 Magazines 5.2 People 6 References 7 External links

Third-wave feminism seeks to challenge or avoid what it deems the second wave's "essentialist" definitions of femininity, which (according to the third wave) often assumed a universal female identity and over-emphasized the experiences of upper middle class white women. A post-structuralist interpretation of gender and sexuality is central to much of third wave ideology. This accounts for the heightened emphasis on the discursive power and fundamental ambiguity inherent in all gender terms and categories. Third-wave theory usually encompasses queer theory, women of color consciousness, womanism, post-colonial theory, critical theory, transnationalism, ecofeminism, and new feminist theory.

Third wave feminists often focus on "micropolitics," writing about forms of gender expression and representation that are less explicitly political than their predecessors. They also challenged the second wave's paradigm as to what is, or is not, good for females.

In response to the Clarence Thomas-Anita Hill scandal, Rebecca Walker published an article in a 1992 issue of Ms. titled "Becoming the Third Wave" in which she stated, "I am not a post-feminism feminist. I am the third wave." Hill and Thomas’ case brought attention to the ongoing presence of sexual harassment in the workplace and reinstated a sense of concern and awareness in many people who assumed that sexual harassment and other second wave issues had been resolved. Walker's article generated several hundred letters of response, most from women under 30, inspiring Walker and activist Shannon Liss to found the Third Wave Direct Action Corporation (now known as Third Wave Foundation). This activist organization was founded to support and mobilize the power of young women to resist various manifestations of injustice.

The roots of the Third Wave began, however, in the mid 1980's. Feminist leaders rooted in the second wave like Gloria Anzaldua, bell hooks, Chela Sandoval, Cherrie Moraga, Audre Lorde, Maxine Hong Kingston, and many other feminists of color, called for a new subjectivity in feminist voice. They sought to negotiate prominent space within feminist thought for consideration of race related subjectivities. This focus on the intersection between race and gender remained prominent through the Hill-Thomas hearings, but was perceived to shift with the Freedom Ride 1992, the first project of the Walker-led Third Wave Direct Action Corporation. This drive to register voters in poor minority communities was surrounded with rhetoric that focused on rallying young women. For many, the rallying of the young is the emphasis that has stuck within third wave feminism. For others who recognize the indivisibility of issues of race, class, gender and political enfranchisement/voter registration, this was not as much of a concern.

The fundamental rights and programs gained by feminist activists of the second wave—the creation of domestic abuse shelters and the acknowledgment of abuse and rape on a public level, access to contraception and other reproductive services including the legalization of abortion, the creation and enforcement of sexual harassment policies for women in the workplace, child care services, equal educational and extracurricular funding for young women, women’s studies programs, and much more—have served as a foundation, and by all means a tool, for third wave feminists.

Third wave feminists come from a variety of backgrounds. They come from many different classes and cultures, genders and sexualities. Some third-wave feminists prefer not to call themselves feminists, as the word feminist can be misinterpreted as an exclusive term or deemed man-hating or elite by critics. Third wave feminism seeks to challenge any universal definition of femininity. This view is most clearly articulated in the first collection of essays edited by Rebecca Walker, To Be Real: Telling the Truth and Changing the Face of Feminism (Anchor/Doubleday, 1995). In the introduction to To Be Real, the Third Wave founder and leader writes, "Whether the young women who refuse the feminist label realize it or not, on some level they recognize that an ideal woman born of prevalent notions of how empowered women look, act, or think is simply another impossible contrivance of perfect womanhood, another scripted role to preform in the name of biology and virtue." Essays in the book emphasize grappling with monolithic ideas of female empowerment in order to create more complex feminist identities.

Third wave feminism deals with issues that seem to limit or oppress women. Consciousness raising activism and widespread education is often the first step that feminists take toward social change. In their book Manifesta: Young Women, Feminism and the Future, Jennifer Baumgardner and Amy Richards write, "Consciousness among women is what caused this [change], and consciousness, one’s ability to open their mind to the fact that male domination does affect the women of our generation, is what we need. . . The presence of feminism in our lives is taken for granted. For our generation, feminism is like fluoride. We scarcely notice we have it—it’s simply in the water."

Transformation is a product of collaboration and consciousness. Once consciousness is raised, activism is necessary to feminism and to a movement. There are an abundance of grassroots organizations and coalitions that work to transform the world that women live in; for instance, Dress for Success, an organization that collects suits through donations and fundraising and then gives them to women on welfare in order to instill confidence in their appearance when interviewing for a job. Other organizations include: National Organization for Women, La Red, The Third Wave Foundation, Women’s Action Alliance, Voters for Choice, Students Organizing Students, Take Back the Night, Code Pink, Vox: Voices for Planned Parenthood, Feminist Majority Leadership Alliance and more. However, third wave feminists urge that one does not have to join a preexisting organization to make important changes in their communities. Any person with strategy and intention can be an activist if they utilize their resources.

Story-telling is a productive way in which third-wave women raise consciousness and exemplify instances of oppression. "Women often see that an experience was a result of sexism only if another woman, or group of women, [speaks] . . . Reading women’s real experiences in books and magazines can provide the same click of recognition." As a result, feminist magazines such as Bitch, Bust, Off Our Backs, and Ms. have been successful in relaying women’s concerns and personal stories related to the feminist movement. Books such as To Be Real: Telling the Truth and Changing the Face of Feminism by Rebecca Walker, The Vagina Monologues by Eve Ensler, Listen Up! Voices from the Next Feminist Generation edited by Barbara Findlen, and Bitchfest edited by Lisa Jervis and Andi Zeisler have done the same, as well as conferences and Speak Outs where women gather and inspire one another.

Reproductive rights are a third-wave feminist issue due to the fact that one of feminism’s primary concerns is a woman's life and respect for her body. South Dakota’s recent attempt to ban abortion in all cases except when necessary to save the mother's life ^[1], and the US Supreme Court's recent vote to uphold the partial birth abortion ban are both viewed as restrictions on women’s civil and reproductive rights.^{[citation needed]} Restrictions on the 1973 Supreme Court decision in Roe v. Wade, which legalized abortion in the United States, are becoming more and more common in individual states around the country; such restrictions include mandatory waiting periods, parental-consent laws, and spousal-consent laws. In addition, opponents of birth control and sex education are attempting to pass laws allowing pharmacists to withhold birth control based on moral views, de-fund public family planning programs, and teach students in public schools that abstinence from sexual activity until marriage is the only correct behavior.^{[citation needed]} Furthermore, violence and disruption at abortion and family planning clinics continue to be obstacles to women's reproductive health care.^{[citation needed][2]}. "It is not feminism’s goal to control any woman’s fertility, only to free each woman to control her own," Jennifer Baumgardner and Amy Richards wrote.^{[citation needed]}

Words such as "bitch," "whore," and "cunt" continue to be used in derogatory ways to demean women. Inga Muscio writes, "I posit that we’re free to seize a word that was kidnapped and co-opted in a pain-filled, distant, past, with a ransom that cost our grandmothers’ freedom, children, traditions, pride, and land." In other words, third-wave feminists generally believe that it's better (or easier) to change the meaning of a sexist word than to censor it from everyday speech.

Many of these words did not originally have their modern connotations of power. For example, the English word "Cunt", which is commonly used as a pejorative, is a derivative of the Germanic word "kunton" meaning "female genitalia". [1]. Over time the word has become both a pejorative and a marker of femininity. The words ‘bitch’ and ‘whore’ developed in a similar fashion.

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Globally, especially in societies where patriarchy is more pronounced, women are more often the victims of violence and oppression. This is especially true in many war-ravaged, developing, and otherwise non-westernized countries. In such societies, Women are more apt to remain less equal than men. The Taliban were widely known to feminists for their strict rules of conduct and subjugation of women. Societies which do not hold the modern western value of gender equality often tend to consider women, in part, as markers or prestige, wealth, and/or power.

Throughout history, rape and sexual violence have been used in the context of war as displays of supremacy. During the Nanking Massacre in 1939, upwards of 20,000 women, young and old, were raped by Imperial Japanese soldiers. Rape and sexual violence have also been common during the ethnic cleansing in Darfur, Sudan.

Twenty-six of Africa's 43 countries, along with populations in the southern part of the Arabian peninsula, the Persian Gulf, Indonesia, and Malaysia, practice some form female genital cutting. The prevalence of this practice is fading, as the rest of the world westernizes. [2]

Third-wave feminists work to educate and work with women across political and societal borders, to give them the tools and awareness to make their own decisions. In the case of female genital cutting, feminists and health workers from western countries have traveled to areas where genital cutting is common in order to educate midwives on making the procedure safer, more sanitary and less painful.

Main article: Riot Grrrl

The riot grrrl movement sprang out of Olympia, Washington in the early 1990s. It sought to give women power to control their voices and artistic expressions (Rowe-Finkbeiner 2004:85). To name their movement, riot grrrls took a growling double or triple r and placed it in the word girl as an effort to take back the sometimes derogatory use of the word girl instead of woman (Rowe-Finkbeiner 2004:85). It is a movement led, owned, and created by women.

Grounded in the DIY philosophy of punk values, riot grrls took an anti-corporate stance of self-sufficiency and self-reliance (Rowe-Finkbeiner 2004:85), creating their own xeroxed punk zines and writing, playing, producing and recording their music on independent labels such as Kill Rock Stars. The zines were the predecessors to glossy magazines such as Bitch and Bust. Both in hard copy form and online, riot grrrl zines still continue to exist as of 2007.

The Riot Grrrl’s links to social and political issues are where the beginning rumblings of the third-wave feminism can be seen. The music and zine writings that were produced at the time were strong examples of "cultural politics in action, with strong women giving voice to important social issues though an empowered, a female oriented community, many people link the emergence of the third-wave feminism to this time" (Rowe-Finkbeiner 2004:85). The movement encouraged and made "adolescent girls’ standpoints central" allowing them to express themselves fully (Code 2000:3).

Issues of race, class and sexuality are central to third-wave feminism. Also significant are women in the workplace—the glass ceiling, sexual harassment, and unfair maternity leave policies; Sexual Assault and Rape; Motherhood—support for single mothers by means of welfare and child care, and respect for working mothers and mothers who decide to leave their careers to raise their children full-time; Women, Politics, and Intellect—respecting women as intelligent, political beings with intelligent, political minds and acknowledging the lack of diverse, positive female representatives in pop culture; The Media—unhealthy standards that women feel they need to live up to, eating disorders, the portrayal of women as sexualized objects catering solely to the man’s needs, anti-intellectualism.

One question about the validity of the third wave is: How can it be a marker on the feminist continuum without one underlying cause? The first wave fought and gained the right for women to vote. The second wave obtained the right for women to have access and equal opportunity to the workforce and the end of legal sex discrimination (Rowe-Finkbeiner 2004:92). The third wave of feminism has no underlying goal that can be attributed to strictly the third wave. Because of this it is often seen as an extension of the second wave (Rowe-Finkbeiner 2004:92-93). There is also no set definition of a third wave feminist that can clearly distinguish a third-wave feminist from a second-wave feminist. Some argue the third wave could be more accurately dubbed the "Second Wave, Part Two" when it comes to the politics of feminism and "only young feminist culture as truly third wave" (Richards 95).^{[citation needed]}

Another question of the emergence of feminism has to do with the overlapping generations of feminism. There was an entire generation of women that came to separate the first and second waves. The second and third waves run-over one another. The third wave has yet to break from the political and social foot prints left by the previous wave. Amy Richards, a prominent third wave writer and activist, defines "the feminist culture for this generation [as] third wave because it’s an expression of having grown up with feminism" (Rowe-Finkbeiner 2004:95). Second Wave feminists grew up where the politics were the culture, with such events as "Kennedy, the Vietnam War, civil rights, and women’s rights"; While the Third Wave sprung from a culture that included "punk-rock, hip-hop, zines, products, consumerism and the Internet (Richards 130).^{[citation needed]} This is a major difference between second and third wave feminists. Third wave feminists grew up understanding and learning about feminist issues that came to them due to the political culture and activism that is the Second wave.

Although, there continues to be a tension between second wave feminists and third wave feminists. In an essay entitled "Generations, Academic Feminists in dialogue" Diane Elam writes:

"This problem manifests itself when senior feminists insist that junior feminists be good daughters, defending the same kind of feminism their mothers advocated. Questions and criticisms are allowed, but only if they proceed from the approved brand of feminism. Daughters are not allowed to invent new ways of thinking and doing feminism for themselves; feminists’ politics should take the same shape that it has always assumed" (Richards 224).^{[citation needed]} This point of tension is also explored in Rebecca Walker's introduction to To Be Real in which she writes of her fear of being rejected by her mother, author Alice Walker and godmother Gloria Steinem because of her challenging views (pg. xxxi)

Young Women feminists find themselves watching their speech and tone in their works so as not to upset their elder feminist mothers. There is a definite gap among feminists who consider themselves to be second wave and those who would label themselves as third wave. Although, the age criteria for second wave feminists and third wave feminists is murky, younger feminist definitely have a hard time proving themselves worthy as feminist scholars and activists.^{[citation needed]}

• Girl power
• lesbian feminism
• first-wave feminism
• second-wave feminism
• Third World feminism
• Black feminism
• Chicana feminism
• ecofeminism
• the left and feminism
• New Left
• new social movements

• Bitch
• Bust
• Venus zine

• Liz Lemon (character) - lead protagonist in the sitcom 30 Rock as described by her boss Jack Donaghy:

"New York third-wave feminist, college-educated, single-and-pretending-to-be-happy-about-it, overscheduled, undersexed, you buy any magazine that says 'healthy body image' on the cover and every two years you take up knitting for...a week."

• Baumgardner, Jennifer; Amy Richards (2000). ManifestA: Young Women, Feminism, and the Future. New York: Farrar, Straus, and Giroux. 
• Baumgardner, Jennifer; Amy Richards (2005). Grassroots: A Field Guide for Feminist Activism. New York: Farrar, Straus, and Giroux. 
• Code, Lorraine (2000). Encyclopedia of Feminist Theories. Routledge of Taylor and Francis Group. ISBN 0-415030885-2. 
• Dekoven, Marianne (October 2006). "Jouissance, Cyborgs, and Companion Species.: Feminist Experiment.". PMLA 121 (5): 1690-1696. 
• Ensler, Eve (2001). The Vagina Monoglogues. Virigo Press Ltd. 
• Findlen, Barbara, ed (1995). Listen Up! Voices From the Next Feminist Generation. Seal Press. 
• Gillis, Stacy; Howie, Gillian & Munford, Rebecca (2004), Third Wave Feminism: A Critical Exploration, Palgrave, ISBN 1-4039-1821-X. Revised paperback edition published in 2007.
• Henry, Astrid (2004). Not My Mother's Sister: Generational Conflict and Third-Wave Feminism. Indiana University Press. ISBN 0-253-21713-X. 
• Hernandez, Daisy; Bushra Reman (2002). Colonize This! Young Women of Color and Today's Feminism. Seal Press. ISBN 1-58005-067-0. 
• Heywood, Leslie; Jennifer Drake, ed (1997). Third Wave Agenda: Being Feminist, Doing Feminism. University of Minnesota Press. ISBN 0-8166-3005-4. 
• Jervis, Lisa; Andi Zeisler, ed (2006). Bitchfest. New York: Farrar, Straus, and Giroux. 
• Kinser, Amber (2004). "Negotiating space for/through Third-Wave Feminism". NWSA Journal 16 (3): 124-153. 
• Musico, Inga (2002). Cunt: A Declaration of Independence. California: Seal Press. 
• Musse, Fowzia (2004), "Somalia-The Untold Story: The War Through the Eyes of Somali Women", War Crimes Against Girls and Women (London: Pluto Press): 69-76
• Rowe-Finkbeiner, Kristin (2004). The F-Word. Avalon Publishing Group. ISBN 1-58005-114-6. 
• Walker, Rebecca (1995). To Be Real: Telling the Truth and Changing the Face of Feminism. Anchor. ISBN 0-385-47262-5. 

1. ^ Davey, Monica (3/7/2006), "South Dakota Bans Abortion, Setting Up a Battle.", New York Times 155 (53511): A1-A14
2. ^ American Coalition for Life Activists v. Planned Parenthood of Columbia/Willamette, Inc.,   (9th District 5/16/02)

• The Third Wave Foundation
• rebeccawalker.com
• interview with Rebecca Walker in Satya Magazine
• Interview with Jennifer Baumgardner and Amy Richards