The Impact of Media on Women's Objectification

Both Stefanie Davis and Rosalind Gill explore the crucial themes of

objectification, sexualization, and misrepresentation of women in the context of social

media and the college experience. Stefanie Davis' Objectification, Sexualization, and

Misrepresentation: Social Media and the College Experience and Rosalind Gill's From

Sexual Objectification to Sexual Subjectification: The Resexualisation of Women's

Bodies in the Media shed light on the harmful effects of media portrayal on women's

self-perception and societal treatment. By synthesizing the material, throughout both

literatures, one may compare and contrast the main arguments of both authors,

ultimately emphasizing the urgent need for critical awareness and cultural change

regarding women's representation in media.

Stefanie Davis' article explores the impact of social media on college students'

experiences of objectification and sexualization. Davis argues that social media

platforms amplify the objectification of women when she states, “Young women can

actively participate in this sexual conversation via sexting and sexual messaging

through apps like Snapchat. These experiences can shape a woman's gender

construction and self-expectations of sexuality as early as 12 years old (Davis 2). These

apps target young kids through whacky filters and get them engaged in challenges

through the fear of missing out, which later transcends into the sexualization we see all

over the internet. Another example of these challenges is when Davis says, “Their

backs are to the camera, each topless, wearing only thong bikini bottoms with a

spotlight shining across their lower backs” (4). These photos garner lots of attention

through likes and views, which further perpetuate such trends. Also, such posts promote
unrealistic beauty standards, foster a culture of comparison and judgment, and enable

the circulation of sexualized images. Examples of this are riddled all over homepages

on social media apps. Tiktok targets younger children, Snapchat is aimed at young

teens, and Instagram encourages hand-picked snippets of one’s day, creating a toxic,

comparison culture. The author highlights the negative consequences of these

dynamics, including body dysmorphia, self-objectification, and mental health issues

among college women. Davis calls for media literacy education and critical engagement

with social media to challenge and resist these damaging influences.

Rosalind Gill's work delves into the transformation of women's bodies from being

sexually objectified to becoming subjects of sexual subjectification in contemporary

media. Gill argues that the media perpetuates the illusion of sexual liberation while still

maintaining control and power over women's bodies. She discusses the complex ways

in which media representations commodify and exploit women's sexuality, reinforcing

traditional gender roles and perpetuating inequalities. Gill does this by analyzing a

popular t-shirt with the print, “Fit Chick Unbelievable Knockers,” and how clever

marketing has infiltrated the minds of young women into buying such t-shirts that

objectify them (Gill 1). Gill's analysis sheds light on the need to recognize and challenge

the subtle forms of control and exploitation inherent in contemporary media portrayals.

Although not explicitly mentioned by Gill, this should be done by not restricting free

speech, but silently vowing against objectifying content such as the derogatory t-shirt

listed above. This can be done through simply educating women on why such t-shirts

are actually harmful, which is a better strategy than outright banning the degrading

t-shirts since all opinions should be heard, and free speech is valuable for inclusivity.
 Comparing the perspectives of Davis and Gill, we observe both similarities and

differences. While Davis focuses specifically on social media's impact on college

students, Gill's analysis extends to a broader examination of media representation.

However, both authors recognize the negative consequences of objectification and

sexualization. Davis emphasizes the importance of media literacy and individual

agency, while Gill highlights the structural and systemic aspects of women's

objectification. Together, these authors underscore the urgent need for a cultural shift

that challenges and resists the media's harmful portrayal of women.

The works of both Stefanie Davis and Rosalind Gill provide critical insights into

the objectification, sexualization, and misrepresentation of women in media. By

analyzing their arguments, one is able to recognize the common theme of the harmful

effects of media portrayal on women's self-perception and societal treatment, and pose

possible solutions. Davis's work focuses on social media and college experiences,

which complements Gill's broader analysis of media representation. Both Davis and Gill

push for a greater understanding of the media's dangerous influence and advocate for

change through media literacy education, individual agency, and collective action. To

combat the pervasive objectification of women, it is crucial to foster a culture that values

women's rights, challenges traditional gender norms, and promotes diverse and

authentic representations. If everyone works together to create better policies online

and in colleges, society can strive toward a society that respects and empowers

women, free from the damaging influences of objectification and sexualization in the

media.
 Challenging Cultural Relativism and Embracing Humanity

In Lila Abu-Lughod's Do Muslim Women Really Need Saving? and Neferti

Tadiar's The War to Be Human/Becoming Human in a Time of War the themes of

cultural relativism, and challenging preconceived notions of human rights in the context

of Muslim societies and war-torn environments are heavily tackled. By understanding

the struggles of women in the material, one may gain a deeper understanding and find

better solutions to such problems looming over society.

In Do Muslim Women Really Need Saving?, Lila Abu-Lughod critically examines

the tendency of Western intervention to perceive Muslim women as victims in need of

saving from their own cultures. She further explains that this is done through dumbing

down Islam into a misogynistic religion. In an interview, she was asked almost rhetorical

questions “on the meaning of Ramadan and another time on Muslim women in politics.

One was in response to the bombing “ (Abu Lughod 784). Abu-Lughod argues that this

perspective perpetuates harmful stereotypes and colonial attitudes, dismissing the

complexities and rich culture of Muslim women's lives. The author emphasizes the

importance of understanding cultural context and avoiding the imposition of Western

values on diverse societies. Abu-Lughod challenges the dominant discourse by

advocating for an anthropology that respects cultural relativism while seeking to

empower women all around the world within their own contexts.

Neferti Tadiar's The War to Be Human/Becoming Human in a Time of War

explores the transformative power of humanity amid conflict and war. Tadiar contends

that war disrupts the very essence of being human and presents opportunities for
resistance. However, this power can also be abused as Tadiar states, “ever-greater

powers to the state that can and will be used against the people, are passed: measures

such as the practical suspension of habeas corpus for foreigners- that is, the state's

assumption of the license to detain without lawful charge” (Tadiar 93). The text then

delves into the cost of war as Tadiar states, “Collateral damage. Whether the objects of

hate crimes, or the target of bombs and food embargoes, or niche markets for the

international traffic in drugs, people of color are that collateral from the outset” (95).

Tadiar shows that there are more than just 2 sides to war (winning and losing), but a

multitude of factors that are at play, including the everyday citizen. Reading into Tadiar's

work urges readers to reconsider conventional understandings of humanity and

embrace the complexities and resilience of human existence.

Comparing the perspectives of Abu-Lughod and Tadiar, one may find a shared

emphasis on recognizing and embracing diversity while challenging prevailing

assumptions. Both authors critique the harmful inclination of imposing Western values

and perspectives on non-Western cultures (specifically the middle east). While

Abu-Lughod focuses on the portrayal of Muslim women, Tadiar delves into the broader

human experience within the context of war and the period of 9/11. Tadiar also

discusses the abuse of power the United States exercised during this time period.

However, both works call for a nuanced understanding of cultural relativism, respecting

the agency, and autonomy of individuals within their respective cultures and traditions.

Another common theme in both texts is the need to dismantle oppressive structures

trying to save people who are not in need of saving. Abu-Lughod highlights the dangers

of reducing complex issues to simplistic stereotypes, which can perpetuate harmful

their resilience and resistance in the face of violence and war. Both authors invite

readers to critically engage with prevailing narratives and strive for a more inclusive and

empathetic understanding of human experiences to better all sides of war.

The works of Lila Abu-Lughod and Neferti Tadiar provide valuable insights into

the complexities of cultural relativism, women's agency, and the human experience in

the context of war. By synthesizing their arguments, one may observe a shared

emphasis/ theme on respecting cultural diversity and challenging dominant narratives

that undermine human agency. Abu-Lughod calls for an anthropology that resists

cultural imperialism, while Tadiar urges readers to recognize the oppression and abuse

of state power during times of conflict. Embracing both cultural diversity and shared

humanity, society can work toward a more inclusive and compassionate world that

celebrates human agency and resists the forces of oppression and violence.