Once, listening to my former boss reminiscing with one of his Round Table mates, I had a sudden realisation: I had never in my life bought something so as to sell it for a profit. I’ve never profited from anyone else’s labour, either (should there have been an a fortiori in there?). I was self-employed for a few years, but the point was always to get someone to hire me to fill a page or two; I was always, by design, working for somebody.
I’ve got about as much experience of owning a business as I have of being pregnant, and in the former case it’s partly by choice. I think I’d rather beg in the street than be an “entrepreneur”. (I’m sure I’d have a better chance of making a living.)
So I think it’s fair to say I’m not the target audience for a talk that was recently advertised at my place of work. But I don’t think it’s just me; even making allowances for my own predisposition, I think there’s something deeply weird about a talk called
Entrepreneurship as Embodied Practice: Clues from the Experiences of Pregnant Business Owners
Liberal feminism, I used to tell my students*, started from the position that women should not be excluded from doing anything that men do. Radical feminism, conversely, started from the position that women’s experience was so different from men’s that what women did, or could do, had no necessary connection with what men did or could do. And socialist feminism started from the position that women weren’t excluded but oppressed, by structures of exploitation which shaped women’s consciousness just as they did the consciousness of workers.
Right, I concluded**. Given that theoretical backdrop or choice of backdrops, how the hell do you explain “Entrepreneurship as Embodied Practice: Clues from the Experiences of Pregnant Business Owners”?
It is, of course, an advance for pregnant business owners to exist as an identifiable group, and a further advance for women to be able to get papers like this given and published. Once, in a fit of alliteration, I described my mother in a letter as “prolifically preposterous”; she commented that it was a good thing I hadn’t got the words the other way round, as “preposterously prolific” would imply that she had too many children. I was struck at the time by this oddly restrictive use of the word ‘prolific’. It’s also good news that I can say without much fear of misunderstanding that the speaker is highly prolific – enviably rather than preposterously so (says a man with the REF looking over his shoulder). And “‘Can You Hang On While I Give Birth and Breastfeed?’ Individualisation, Agency and Oppression in Entrepreneurs’ Maternity Plans” is a terrific title.
You could say that “Entrepreneurship as Embodied Practice: Clues from the Experiences of Pregnant Business Owners” goes beyond liberal feminism, but I’m not entirely sure that’s a good thing – it’s certainly an awful long way from what radical feminism set out to do. As for socialist feminism, she’s sitting in the corner with her eyes shut, telling herself this isn’t happening. “Clues from the Experiences of Pregnant Business Owners”. O Tempora, O Lordie.
*How a middle-aged bloke came to spend 90 minutes explaining feminism to a room full of 20-year-old women is perhaps a story for another time.
**I didn’t really.
Update (for Lisa and anyone else who’s interested). Well, it was a lecture in the third-year course on Victims of Crime that I developed a couple of years ago. It seemed important to say something about the way that feminist criminologists turned the study of victims around, banishing the victim-blaming and pathologising tendencies of old-school victimology – and once I’d embarked on that it seemed important to say something about where these feminist criminologists were coming from. (Feminism, mainly.) Factor in an 80% female enrolment for Criminology and a tendency for male students not to bother with lectures, and presto: a middle-aged man tells a roomful of young and slightly baffled women at some length about how important and powerful radical feminism is, and how it shouldn’t be confused with socialist feminism (which is also important and powerful but in different ways). The worst of it was that I really don’t think they knew this stuff already. I had some panic-stricken emails a few months later from students who were afraid there’d be a Principal Strands of Feminist Thought question in the exam – most of them women.