Why #GirlBoss Feminism Failed
“Girlboss” also referred to as #girlboss, was popularised by Sophia Amoruso in her 2014 eponymous book, to describe a cis-woman “whose success is defined in opposition to the masculine business world in which she swims upstream”. The “GirlBoss” is the capitalist’s ideal woman as her life’s mission is to excel in the labour market and over-consume commodities. “Boss babes” own private property, are managers and pride themselves on purchasing commodities. “GirlBoss” ideologies have been commodified and commercialized into social media posts, motivational books, clothing, mugs, and other products marketed towards women.
Despite the group’s claim to feminism, “GirlBoss” ideologies further the oppression of women as they uphold and maintain gender-based violence in capitalism. “GirlBosses” are taught that by submitting to capitalism they will excel in their careers, receive social praise, and achieve happiness.
“GirlBoss” narratives imply that smart, powerful, and capable women are successful in capitalism. The inverse is that only lazy, negligent and dumb women feel dissatisfied in capitalism. In reality, women often suffer in capitalism as they face gender-based discrimination such as fewer wages, job ladders, non-wage benefits, and being subjugated to more non-paying labour such as child care according to scholars such as Jackson (2004).
Another criticism I have of the discourse surrounding the “GirlBoss” movement is that it often promotes hollow discriminatory feminism based on elitism and materialism. The quintessential “GirlBoss” prioritizes her career, physical appearance, social standing, and goal of accumulating mass amounts of wealth above all else. Very rarely is there an acknowledgement of how women’s differing social and political identities can limit their ability to “hustle harder”. It is assumed that all women have similar access to social mobility no matter their differing lived experiences.
The Commodification of the “GirlBoss”
Despite the notable area of weakness within the “GirlBoss” ideology, sentiments of the movement are still very popular in the dominant culture. The media has commercialized and commodified “GirlBoss’” ideologies making them available in popular television shows and films. In 2017, Netflix released the first season of Girlboss based on Amoruso’s memoir featuring successful actors Britt Robertson, Dean Norris, and RuPaul.
Scholars Alexandersson and Kalonaityte (2020) note that women enterprising themselves is seen as entrepreneurial and associated with positive terms like “active, individualist, competitive, and growth-oriented”. Audiences likely enjoy narratives about wanting to succeed in a career, earn wealth, and obtain a lavish lifestyle as it is a common desire under capitalism. Framing financial success and consumerism as goodness is an easy story to follow. Capitalism is so intertwined with society’s values that pro-capitalist stories on screen are likely deemed inspiring and comfortable for consumption.
“GirlBoss” feminism has also been normalized in society by women seeking a coping mechanism in the face of capitalism. The realities of capitalism are often feelings of loneliness, isolation and detachment. The “GirlBoss” label allows women to feel empowered without threatening or alienating those around them. Calling oneself a “girl” could be seen as a compromise, but it was also a way to maneuver around traditional beliefs and systems that had historically diminished women’s voices. Whenever women prioritize and bolster their opinions in the same way that men do it is often seen as socially unacceptable as women are meant to be docile. Holding onto an archetype for comfort, despite its flaws, to validate one’s worth is a logical process.
What now?
“GirlBoss” attitudes need to be addressed as they distract and discredit progressive efforts for gender equality. Many have connected liberal feminist “GirlBoss” ideologies, to a postfeminist perspective which, “focuses on the importance of individual women’s empowerment and choice, presenting feminism as something that has already occurred, accomplished its goals, and is therefore passé or no longer necessary” (Rottenberg, 2017). The postfeminist lens is a privileged perspective that fails to recognize the continuation of gender-based violence towards women of colour and other marginalized groups. I hope that people who have bought into the “GirlBoss” ideologies of the early 2010s are realizing the hollowness of the movement and use this as an opportunity to educate themselves on modern inclusive feminist thought.
References
Alexandersson, A., & Kalonaityte, V. (2021). Girl bosses, punk poodles, and pink smoothies: Girlhood as enterprising femininity. Gender, Work, and Organization, 28(1), 416–438. https://go.exlibris.link/Sgg8YPJn
Amoruso, S. (2014). Girlboss. Portfolio/Penguin. https://go.exlibris.link/rFWXCPZh
Gill, Rosalind. 2007. “Postfeminist Media Culture: Elements of a Sensibility.” European Journal of Cultural Studies 10(2):147–66. https://doi.org/10.1177/1367549407075898
Jackson, A. (2004). Gender Inequality and Precarious Work. Ottawa: Canadian Labour Congress. https://citeseerx.ist.psu.edu/viewdoc/download?doi=10.1.1.570.7595&rep=rep1&type=pdf
Rottenberg, C. (2017). Neoliberal feminism and the future of human capital. Signs: Journal of Women in Culture and Society, 42(2), 329–348. https://go.exlibris.link/4jC01WXr
Turner, B. S. (1989). Ageing, Status Politics and Sociological Theory. The British Journal of Sociology, 40(4), 588–606. https://go.exlibris.link/x6XY1lZ
