If you haven’t already seen it, urge you to seek out an article that ran on the Huffington Post website yesterday.
Called “Looking Through the Bushes: The Disappearance of Pubic Hair”, the article is written by Roger Friedland, a Professor of Religion and Cultural Sociology at the University of California, Santa Barbara.
It’s probably one of the smartest pieces of journalism I’ve read on the topic of pubic hair removal in some time (and trust me folks – I read a lot of it).
Friedland introduces us to the issue of pubic hair’s “gone missing” status on women by recounting a conversation with a friend. The friend’s “good-looking, sexually-active son” has never seen pubic hair.
“Snatch,” the friend replies. “It’s like a princess phone. He sleeps with girls all the time. He’s never seen a woman’s pubic hair.”
In his introduction, Friedland muses that the disappearance of pubic hair “tells us something about womanhood, the state of love, the human and the relation of body and soul.” He then continues, brilliantly articulating the crux of the issue:
“Pubic practices are rites by which we construct who we know ourselves to be. What are they telling us?”
Over the course of the article, Friedland then explores some really important issues around the removal of pubic hair. Because he has spent a lot of time researching and writing around what I can only describe as “the hook up scene” among a generation of young, sexually active people, he has some insights into the issue of pubic hair removal that are new to me.
Most significantly, Friedland writes, hairless genitals on women are a symbolic indication of sexual readiness (an issue of prime importance in a sexually charged, one-night-stand driven culture).
I know I’ve written about the link between our ready access to online pornography and the absence of pubic hair on a generation of young women before – but Friedland adds to the conversation so eloquently:
American women are, in fact, striking a pornographic pose, one that first appeared in the hard-core porn films that have increasingly shaped the sexual imagination of legions of young men. The eye of the hard-core porn camera hovers over female body parts; it’s a visual excess of physical acts with a minimum of sentiment. It is not a love story. Porn displays pubeless bodies to emphasize the organs — the female genital slit (and the erect male shaft) — and thereby defines the standard of erotic desirability. As nether hair disappeared on screen guys increasingly wanted sex with girls who looked like the porn stars they’d fantasized about. They asked and women struck the pose.
He touches on the chronology of pubic hair removal in porn (starting in Penthouse magazine in 1970) and creeping more regularly into mainstream images by the 1980s.
Friedland also describes the connection between the eroticization of young female bodies and the rise of the feminist movement in the 1970s:
Two things happened just before the pubic hair disappeared. The timing is not arbitrary. I will reverse the sequence. In the 1970′s the female teen body became an erotic fetish. In 1974 Larry Flynt began publishing Barely Legal, with frontal shots of eighteen year-old girls. In 1976, an underage Jodie Foster played a 12-year-old prostitute in Martin Scorcese’s Taxi Driver; in 1978, Brooke Shields did the same in Louis Malle’s Pretty Baby. Both were underage when they played these parts.
As feminism encouraged women to avoid being the object of gaze while triumphantly embracing their body hair, “the female teen fetish went mainstream.” As Friedland writes, “this eroticization of young girls recaptured the pure feminine, the subordinate, hairless virginal female against whom a man was clearly a man.”
We often hear that we are now living in a “post-feminist” era, where young women are (theoretically) reaping the benefits of (ahem) living in a free and equal society (cough). One of the ways it sometimes plays out is through a recently modified script, where young women seek casual sex rather than eternally looking for love and babies. Friedland suggests that it is the Brazilian wax that becomes part of this “new erotic repertoire, a perpetual reminder that you are always ready for action.”
(Interested in reading more about hook-up culture? Try “Hook-up Culture’s Bad Rap,” a smart article by Kate Harding that was on Salon.com last year)
Clearly I should stop writing and you should all turn to Friedland’s article ASAP. Before I do, however, let me leave you with one of the most spot-on sentences (describing the hygiene issue around women and oral sex) I have read in a long time:
“Hairlessness, like the vaginal mint, advertises that a vagina has been purified for male taste.”
Thanks, Roger Friedland, for getting it so right. (Now we just have to figure out how to fix things…)