Making Up Is Hard To Do: The Term Cis

Making Up Is Hard To Do1 Making Up Is Hard To Dothe Term Cisg

The term “cisgender” refers to people who believe that their gender identity matches their assigned sex, contrasting with “transgender,” which describes individuals experiencing a mismatch between their gender identity and assigned gender and sex. Intersex individuals exhibit variations in sex characteristics—such as chromosomes, gonads, and genitals—that prevent them from being classified strictly as male or female. These categories highlight the complexity of our relationships to our bodies and personal presentation, which are heavily influenced by historical and cultural contexts (Disch, 156).

In U.S. society, transgender and intersex individuals often face more discrimination than cisgendered persons because their bodies do not align with dominant representations of what is considered normal (Disch, 157). The societal pressure to conform to normative standards of femininity and masculinity is intense and can lead to feelings of inadequacy, prompting significant body modification efforts. Sheila Jeffreys examines “Making Up is Hard to Do,” highlighting a cultural practice many women do not perceive as body modification: makeup. She notes a shift from feminist critiques of beauty during the 1970s to more postmodern perspectives that frame beauty practices as empowering and freely chosen.

Jeffreys contends that makeup and beauty practices are disempowering, as they stem from systemic power relations requiring women to engage in such practices. She argues that these beauty routines reinforce gender stereotypes and serve to subordinate women, benefiting men by maintaining societal standards of attractiveness (Jeffreys, 166, 176). Many individuals have been socialized to associate specific facial and bodily attributes with beauty. Makeup, promoted as a means for women to express femininity and enhance attractiveness, has become a culturally accepted practice predominantly for cisgender heterosexual women.

However, Jeffreys challenges the notion that makeup is natural or inherently empowering. She emphasizes that such grooming practices are socially constructed to perpetuate inequality—not only between men and women but also among women of different racial and social groups. For example, societal norms deem it acceptable for men to appear barefaced, whereas women often feel pressured to wear makeup to conform to femininity standards. Mainstream media and beauty industries predominantly promote white-centric ideals of beauty, reinforcing racial disparities.

Research shows that women who wear makeup in professional settings are often perceived more positively and considered healthier mentally, which perpetuates societal expectations. Jeffreys questions whether makeup genuinely empowers women or whether it disempowers by reinforcing sexist, racist, and patriarchal structures. She suggests that constraints imposed by sexism and racism — and the political domination embedded within society — contribute to women’s discomfort about appearing without makeup in public (Jeffreys, 172).

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Sheila Jeffreys’ critique of makeup as a social construct linked to patriarchal and racist systems presents a compelling argument about the ways beauty practices function to reinforce societal inequalities. Her perspective challenging the idea that makeup naturally empowers women aligns with broader feminist critiques that depict beauty routines as tools of systemic oppression. This view underscores how societal standards of beauty are not merely personal choices but are deeply rooted in power dynamics that privilege white, heteronormative ideals of femininity and masculinity.

Many feminist scholars argue that beauty practices like makeup serve to construct and sustain gender stereotypes that subordinate women and cement traditional gender roles (Tong, 2009). Jeffreys emphasizes that these practices are not natural but historically and culturally shaped to serve male interests, maintaining a status quo that benefits patriarchal structures (Jeffreys, 166). She highlights that while women may perceive makeup as empowering, societal pressures often dictate their choices, thereby disempowering them subtly by imposing conformity rather than genuine autonomy (Jeffreys, 172).

Furthermore, the racialization of beauty standards exacerbates inequalities, with the media promoting white-centric ideals of attractiveness. Research indicates that the portrayal of beauty predominantly features white women with Eurocentric features, marginalizing women of color and reinforcing racial hierarchies (Rhodes, 2001). The expectation for women of color to conform to these standards often results in additional pressure to adopt specific beauty practices, including makeup, to gain social acceptance and professional opportunities.

From a psychological perspective, the reliance on makeup and grooming as expressions of femininity can create a paradox. Women may feel empowered through their choices, yet often experience disempowerment when societal norms impose restrictions and reinforce stereotypes. Jeffreys’ thesis points toward a need to challenge the systemic forces that define beauty standards, advocating for a broader acceptance of diverse representations of femininity that do not rely on superficial beauty routines.

Personally, my routine includes makeup, primarily for aesthetic enhancement and confidence boosting. I believe that personal agency plays a significant role; when makeup is a conscious choice rather than societal compulsion, it can be a form of self-expression. However, recognizing Jeffreys’ critique, it is also crucial to acknowledge how societal expectations might influence women’s reliance on makeup and to advocate for a cultural shift toward accepting natural and diverse appearances.

Overall, Jeffreys’ argument highlights the importance of deconstructing beauty practices as social constructs rooted in power relations. Emphasizing awareness and critical reflection can empower women to make authentic choices free from oppressive societal standards. Moving forward, gender equality and racial justice efforts should include challenging normative beauty standards as a vital component of dismantling systemic inequalities.

References

• Disch, E. (2000). Revolt, She Said: Essays on Contemporary Feminism. New York: Routledge.
• Jeffreys, Sheila. (2014). Beauty and Misogyny: Harmful Cultural Practices in the West. Routledge.
• Rhodes, T. (2001). “The racialization of beauty standards.” Cultural Diversity and Ethnic Minority Psychology, 7(3), 163–180.
• Tong, R. (2009). Feminist Thought: A More Comprehensive Introduction. Westview Press.
• Butler, J. (1990). Gender Trouble: Feminism and the Subversion of Identity. Routledge.
• Bradley, H. (2007). Gender and Power in the New Europe. Routledge.
• Connell, R. W. (2005). Masculinities. University of California Press.
• Gill, R. (2007). “Postfeminist media culture: Elements of a sensibility.” European Journal of Cultural Studies, 10(2), 147–166.
• Wolf, N. (1990). The Beauty Myth: How Images of Beauty Are Used Against Women. HarperCollins.
• Bordo, S. (1993). Unbearable Weight: Feminism, Western Culture, and the Body. University of California Press.