By Angela McRobbie
Feminism and early life tradition brings jointly 8 separate essays written by way of Angela McRobbie (Zoot fits and Second-Hand attire, 1989) over a interval of over ten years. numerous issues contain the impact of sexual inequality at the daily lives of working-class women; the blindness of male sociologists to questions of gender; the strain on teenage women to accomplish idealized expectancies of femininity; the excitement of sweet sixteen femininity; and the ache of poverty coming up from teenage motherhood. Feminism and formative years tradition represents either a extensive and a close method of a space of analysis that has been marginalized within the current sociology of teenage.
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Additional info for Feminism and Youth Culture: From ‘Jackie’ to ‘Just Seventeen’
Acknowledging - and fleetingly pleading guilty to - the tendency to romanticism in such subcultural tributes, Hebdige stresses the danger that such hagiography can overlook the unmitigated ferocity of the oppression and exploitation which have created black culture as it is. He does not try to prove his case with a barrage of empirical facts, but presents his reading of style as one which the reader can take or leave. Yet the sheer partiality of extrapolating race as signifier par excellence makes that which he chooses not to deal with all the more shocking.
Sheila Rowbotham has described how women were seen in some leftwing circles as a temptation provided by 'capital' to divert workers and militants alike from the real business of revolution, and she has also shown how hypocritical these anti-family, antiwomen platitudes were. 5 Clearly things have changed since then but, although the work of the feminists has enabled studies of the family to transcend functionalism, the literature on subcultures and youth culture has scarcely begun to deal with the contradictions that patterns of cultural resistance pose in relation to women.
I am not suggesting that all subcultures value transvestism - but that subcultural formations and the inflections of their various 'movements' raise questions about sexual identity which Hebdige avoids. Does subcultural elevation of style threaten the official masculinity of straight society which regards such fussiness as cissy? Does the skinheads' pathological hatred of 'queers' betray an uneasiness about their own fiercely defended male culture and style? Are subcultures providing relatively safe frameworks within which boys and young men can escape the pressures of heterosexuality?