Feminist sex wars

Collective debates amongst feminists regarding a number of issues

The feminist sex wars, also known as the lesbian sex wars, sex wars or porn wars, are collective debates amongst feminists regarding a number of issues broadly relating to sexuality and sexual activity. Differences of opinion on matters of sexuality deeply polarized the feminist movement, particularly leading feminist thinkers, in the late 1970s and early 1980s and continue to influence debate amongst feminists to this day. The sides were characterized by anti porn feminist and sex positive feminist groups with disagreements regarding sexuality, including pornography, erotica, prostitution, lesbian sexual practices, the role of transgender women in the lesbian community, sadomasochism and other sexual matters. The feminist movement was deeply divided as a result of these debates. Many historians view the feminist sex wars as having been the end of the second wave feminist era (which began 1963) as well as the herald of the third wave (which began in the early 1990s).

The two sides became labelled anti pornography feminists and sex positive feminists.

In 1976, Andrea Dworkin organized demonstrations against the film Snuff in New York, but attempts to start an organization to continue the feminist anti pornography campaign failed. Efforts were more successful in Los Angeles, where Women Against Violence Against Women was founded in response to Snuff in 1976; they campaigned against the Rolling Stones' 1976 album Black and Blue. The U. S. anti pornography movement gained ground with the founding of Women Against Violence in Pornography and Media (WAVPM) in 1977 in San Francisco, following a 1976 conference on violence against women held by local women's centers. Early members included Susan Griffin, Kathleen Barry, and Laura Lederer. WAVPM organised the first national conference on pornography in San Francisco in 1978 which included the first Take Back the Night march. The conference led to anti pornography feminists organizing in New York in 1979 under the banner of Women Against Pornography (WAP), and to similar organizations and efforts being created across the United States. In 1983, Page Mellish, a one time member of WAVPM and of WAP, founded Feminists Fighting Pornography to focus on political activism seeking legal changes to limit the porn industry. Andrea Dworkin and Catharine MacKinnon wanted civil laws restricting pornography and to this end drafted the Antipornography Civil Rights Ordinance, also known as the Dworkin–MacKinnon Ordinance.

[[File:Ellen willis. png|thumb|The terms pro sex feminism and, later, sex positive feminism were inspired by Ellen Willis. In response to the anti pornography strand of feminism, sex positive feminists promoted sex as an avenue of pleasure for women, seeing anti pornography positions as aligned to the political right wing’s war on recreational sex and pornography. Early sex positive groups included Samois, founded in San Francisco in 1978, whose early members included Gayle Rubin and Pat Califia, and the Lesbian Sex Mafia, founded by Dorothy Allison and Jo Arnone in New York in 1981. The Feminist Anti Censorship Taskforce (FACT) was set up in 1984 by Ellen Willis in response to the Dworkin–MacKinnon Ordinance; in 1989 Feminists Against Censorship formed in the UK, its members including Avedon Carol; and Feminists for Free Expression formed in the United States in 1992 by Marcia Pally, with founding members including Nadine Strossen, Joan Kennedy Taylor, Veronica Vera and Candida Royalle.

In October 1980, the National Organization for Women identified what became known as the "Big Four" through declaring that "Pederasty, pornography, sadomasochism and public sex" were about "exploitation, violence or invasion of privacy" and not "sexual preference or orientation". One of the more memorable clashes between the pro sex and anti porn feminists occurred at the 1982 Barnard Conference on Sexuality. Anti pornography feminists were excluded from the events’ planning committee, so they staged rallies outside the conference to show their disdain.

The two sides of the feminist sex wars clashed over a number of issues, resulting in intense debates held both in person and in various media.

Toward the end of the 1970s, much of the discourse in the feminist movement shifted from the discussion of lesbian feminism to focus on the new topic of sexuality. One of the primary concerns with sexuality was the issue of pornography, which caused a great divide among feminists. The two recognized sides of the debate were anti pornography feminism and "pro sex" feminism. One of the major influences of anti pornography feminism was its predecessor, lesbian feminism. Anti pornography movements developed from fundamental arguments displayed by lesbianism, such as the notion of patriarchal sexual relations. From this perspective, pornography is created exclusively for men by men and is a direct reflection of the man dominant paradigm surrounding sexual relations. In her book, Pornography: Men Possessing Women, Andrea Dworkin argued that the theme of pornography is male dominance and as a result it is intrinsically harmful to women and their well being. Dworkin believed that pornography is not only damaging in its production but also in its consumption, since the viewer will mentally internalize pornography's misogynistic portrayal of women. The anti pornography movement has been criticised by sex positive feminists as a repression of sexuality and a move towards censorship. In XXX: A Woman's Right to Pornography, Wendy McElroy summarizes the sex positive perspective as "the benefits pornography provides to women far outweigh any of its disadvantages". The pornography debate among radical and libertarian feminists has focused on the depictions of female sexuality in relation to male sexuality in this type of media. Radical feminists emphasize that pornography illustrates objectification and normalization of sexual violence through presentation of specific acts. As well as campaigning against pornography, WAVPM were also strongly opposed to BDSM, seeing it as ritualized violence against women and opposed its practice within the lesbian community. In 1978 Samois was formed, an organization for women in the BDSM community who saw their sexual practices as consistent with feminist principles. Several black lesbian feminists have written on this topic, including Audre Lorde, Alice Walker, Darlene Pagano, Karen Sims, and Rose Mason, condemning sadomasochism as an often racist practice, insensitive to the black female experience.

Another debate of the feminist sex wars centered on prostitution. The women in the anti pornography camp argued against prostitution, claiming it is forced on women who have no alternatives. Meanwhile, sex positive feminists argued that this position ignored the agency of women who chose sex work, viewing prostitution as not inherently based on the exploitation of women. Carol Leigh notes that "The Prostitutes rights movement of the early 1970s evolved directly from the women's movement", but adds: "The women's movement in the U. S. has always been ambivalent about prostitutes".

The polarization of feminist ideology during the sex wars has had wide ranging effects. Examples include, according to Liu (2011), "The confusion in the interpretation of the definition of human trafficking is a consequence of opposing feminist views on prostitution." According to New Directions in Sex Therapy, the fields of sexology and sex therapy were made to keep a "low profile" during the 1970s and 1980s due to attacks from social conservatives and anti pornography feminists.

Third wave feminist writings promote personal, individualized views on the gender related issues focused on during the feminist sex wars, such as prostitution, pornography and sadomasochism. Items such as sex objects and porn, identified by some second wave feminists as instruments of oppression are now no longer being exclusively used by men but also by women. Feminist critic Teresa de Lauretis sees the sex wars not in terms of polarized sides but as reflecting a third wave feminism inherently embodying difference, which may include conflicting and competing drives. Meanwhile, critic Jana Sawicki rejects both the polarized positions, seeking a third way that is neither morally dogmatic nor uncritically libertarian.