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18 According to Pandora Leong, a contributor to Colonize This! ” Bondoc explains that we have to be able to have faults and still be able to claim feminism. ”20 Inclusion suggests an absence of restrictions on how or when to be a feminist. This is a feminism that does not judge or place boundaries on movement participants, thus moving away from dichotomies and political rigidity and allowing for multiple possibilities. Inclusion is essential to building movement strength and solidarity and appealing to would-be activists for whom the feminist label felt too narrow and restrictive.
When another panelist admits that she unapologetically loves slasher movies, they lean in. When a young married panelist shares that her husband takes out the trash and she does all the cooking, I see smiles and detect relief. It is the eroding of rules that deﬁne feminism that magnetizes the students. Their fear of feminism, in part, is a fear of not doing it right, of not being able to completely line up their values with their daily living. Of course, if feminism does not at least prod its adherents to make changes in their lives congruent with feminist values and push others to do the same, feminism slips from a social movement to a lifestyle, I fear, but the spirit of embracing contradiction as a practical reality (and even a sly recruiting strategy) does hold promise.
Indeed, menstrual activists assert that menstruation’s uneasy place in both the private and public spheres reﬂects a detachment from the body, as well as the long reach of hyperconsumerism, at the root of so much human suffering. For any number of reasons, menstruation not only has languished on the margins of feminist inattention generally (or at best been masked in polite language), but also has eluded the focus of social researchers. ”5 A body of scholarship exists, but it is limited. 6 When it comes to menstruation, the fascination seems to be with faraway people in another time—their bizarre customs, their menstrual huts, their menarche rituals.