The question “What is a woman?” recently took center stage during a radio interview with Layla Moran, a Lib Dem leadership contender, on the program Political Thinking with Nick Robinson. Robinson, pressing for a direct answer, posed what seemed like a straightforward, albeit “philosophical” question: “what is a woman?”.
Moran’s response, however, navigated the complexities of contemporary gender discourse, perhaps less directly than anticipated. She articulated, “Well, a woman is a gender, it is a way to self-identify and there are lots of genders. There is male and that is biological. There is female, which is also biological. A woman is a gender identity which is more akin to being a man. Those are the opposites and then there is also non-binary, which is people who don’t identify with either.” This explanation, attempting to encompass biological sex, gender identity, and non-binary identities, inadvertently introduced confusion, particularly with the assertion that being a woman is “akin to being a man.”
Conflicting Definitions: A Starting Point
This ambiguity isn’t isolated. The same question posed on Twitter elicited a response from Naomi Wolf, renowned author of The Beauty Myth and Vagina: A New Biography. Wolf posited that a woman is “anyone who wants to be one,” framing womanhood as a personal choice, independent of biological sex. She further elaborated, “Many men and trans people have thanked me for The Beauty Myth. I didn’t write it only for readers born with uteri.” This definition broadens the concept of womanhood significantly, shifting it from a biological category to one based on self-identification.
The debate intensified on social media when Piers Morgan critiqued a CNN tweet that stated: “Individuals with a cervix are now recommended to start cervical cancers screening at 25.” Morgan’s retort, “Do you mean women?”, and the subsequent support of Rosie Duffield MP, who liked Morgan’s tweet, ignited accusations of transphobia. Duffield’s tweet, “I’m a ‘transphobe’ for knowing that only women have a cervix…?!” highlights the contentious nature of even stating biological facts in the current climate, and the immediate backlash individuals face for perceived missteps in gender terminology. This incident underscores the sensitivity and potential for misinterpretation within discussions about gender and biological sex, particularly in political and public spheres.
The Feminist Standpoint: Why Definition Matters
The author expresses dismay at the hostility directed towards trans people, while also acknowledging the valid concerns of women questioning a narrative that they feel overlooks their experiences and realities. The suggestion to use “womxn” as an alternative term is presented as a way to deliberately obscure the word “woman,” which the author argues is essential for discussing female biology and lived experience. From a left-wing feminist perspective, including the author’s, women are viewed as a sex class, a concept rooted in shared biological realities and societal experiences. The critique of American “choice feminism” as “feminism repackaged as capitalist attainment” suggests a concern that certain strands of feminism have become detached from the collective struggles of women as a group.
The author points out a decline in discussions about violence against women, such as low rape conviction rates and the prevalence of domestic violence. This silence, she argues, stems from a reluctance to portray women as still oppressed, a narrative that clashes with the contemporary notion that victimhood is primarily the domain of “tiny percentage of the population – trans and other seriously marginalised communities.” While acknowledging the very real hardships faced by these marginalized groups, the author contends that women’s difficulties are too often dismissed as “merely the bleatings of privileged females.”
Political Ramifications: Naming and Power
The inability to define “woman” or articulate the female experience has significant political implications. Drawing on Andrea Dworkin’s radical feminist thought, the author emphasizes “men have the power of naming,” a power that shapes perception, defines boundaries, and controls discourse. In this context, the debate around trans issues is not merely about practicalities like restrooms or changing rooms; it is fundamentally about women’s right to self-definition within a system that has historically denied them this power.
The author affirms respect for individual pronouns and requests the same respect for the language that defines her existence as a woman. She contrasts the common discourse around women’s bodies with the language used for men, noting that men are not typically referred to as “prostate owners” or “vehicles for their penises or testicles.” The author also reflects on the term “cis,” finding no definition that resonates with her personal identity, despite being categorized as cisgender. She shares her experience with drag, using makeup and exaggerated feminine presentation as a means of bridging the gap between her internal self and external expectations, highlighting gender nonconformity as a significant aspect of her life. Referencing Stonewall activist Marsha P Johnson, who identified as a “street transvestite action revolutionary” and “a queen,” further underscores the fluidity and complexity of gender identity and expression.
Reclaiming the Definition: A Woman’s Right
The author acknowledges that human identity is a combination of biology and lived experience, situated within specific historical and social contexts. She aims to neither fetishize nor deny biology, recognizing its varying significance for individuals. The argument that trans rights are analogous to gay rights is challenged. While the demand for gay rights primarily seeks equality without requiring a redefinition of other groups, the author perceives a demand from some activists to rename or redefine the category of “women.” She rejects this proposition, questioning whether she is more than just a collection of body parts, whether she is permitted to discuss her own life, and whether womanhood is solely a matter of personal choice.
Ultimately, the author circles back to the initial question, “What, then, is a woman?” In the current climate, she concludes, a woman is often defined by resistance – “simply someone who does not agree to let misogynist men speak for us.” This definition, while perhaps intentionally provocative, underscores the political dimension of defining “woman” and the ongoing struggle for women to claim their own voices and define their own identities in the face of historical and ongoing misogyny.
