Third Wave: Do Torah and Feminism Go Hand in Hand?

Continuing on in our Feminism series, here we are going to take a look at Third Wave Feminism and then examine the Torah perspective towards it.

The third wave of feminism emerged in the 1990s and continues to the present day. It is highly influenced by post-modernism, a philosophy that seeks to challenge traditional concepts of truth, authority, and identity, reconsidering various stances that we accept and take for granted.

One of the defining features of third-wave feminism is its emphasis on intersectionality – the recognition that gender converges with other aspects of identity, such as race, ethnicity, class, sexual orientation, economic standing, and ability. Third-wave feminists seek to understand what it means to live with multiple identities and how different forms of oppression and privilege impact people’s experiences. 

Third-wave feminism places a strong emphasis on embracing diversity and inclusivity as well as multiple perspectives on what it means to be a woman, rejecting any form of “grand narrative.” It seeks to amplify the voices and experiences of marginalized and underrepresented groups within the feminist movement, acknowledging that women’s experiences are not universal

Furthermore, third-wave feminism places a strong emphasis on embracing diversity and inclusivity as well as multiple perspectives on what it means to be a woman, rejecting any form of “grand narrative.” It seeks to amplify the voices and experiences of marginalized and underrepresented groups within the feminist movement, acknowledging that women’s experiences are not universal. Whereas second-wave feminism held the belief that all women were united by a shared experience (namely, that of living in a patriarchal society), third-wave feminism rejects the universalist claim that all women share a set of common experiences.

From a Torah standpoint, we can uphold the notion that because everyone is a unique individual and no two women are the same, we cannot project our own personal thoughts, beliefs, and experiences onto others. We can also perhaps learn from these feminist ideas to foster a greater inclusivity of different types of women in our communities. While it is normative in the religious world for women to be married, it is important for us to embrace those whose situation is different from ours – such as older singles and those who are divorced and widowed, and treat them with love and respect. 

At the same time, we can reject the notion that women don’t share a set of common experiences. The differences that exist between us don’t, therefore, mean that everything is subjective. There are certain attributes and strengths that Hashem created women with that unite us together, distinguish us from men, and guide our role in this world.

Another aspect of third-wave feminism is that it challenges traditional notions of femininity and masculinity and questions societal norms and expectations – deconstructing what it means to be a woman and how a feminist can act. It rejects rigid gender roles and celebrates various gender expressions and identities. 

Third Wave Feminism has an element of ambiguity when it comes to the very definition of “What is a Woman” since, as we’ve already noted, it involves deconstructing what it means to be a woman. On the one hand, some will say that a woman is “whoever defines herself as one.” One’s biological sex is not a determining factor since gender expression is a matter of personal preference and isn’t dependent upon the body a person was born into. On the other hand, though, are those who hold that gender is firmly rooted in biology and argue that the inclusion of biological men in women’s only spaces completely undermines the tenets of what Feminism was designed to accomplish. Thus, instead of empowering women, Third Wave Feminism can make them feel disenfranchised from a movement that claims to represent them. 

Torah thinking maintains that one’s gender corresponds to one’s biology, and thus, having biological men in women’s changing rooms and swimming pools poses an issue from a tzniut perspective. Thus, for transgender women to be in a women’s only pool, from a Torah point of view, transforms it into a mixed pool and no longer permits women the exclusivity of being in a women’s only space. Another point of disagreement is that Torah doesn’t align with the diverse sexual orientations and relationship structures that Third Wave Feminism supports. Halacha only sanctions sexual relationships within the context of a heterosexual marriage.

Culturally, third-wave feminists draw attention to the implicit and explicit messages we are given by popular culture and media. They are engaged in critiquing portrayals of women and gender in movies, television, music, and advertising and promote more authentic representations of women.

Third-wave feminists address issues related to body image, body positivity, and sexuality, often deconstructing traditional norms of beauty and femininity. They critique the objectification of women’s bodies and advocate for embracing diverse body types and promoting healthy relationships with one’s body. 

From a Torah perspective, of course, it is important for a woman to feel comfortable in her own skin and not feel that unless she has the figure of a catwalk model, she isn’t beautiful. That being said, there is a mitzvah (Devarim 4:9) to guard one’s physical health. Being overweight with the desire and intention of getting into shape is very different from proudly embracing one’s size, no matter what it might be. Furthermore, while women need to be able to dress in a way that makes them feel themselves, Torah advocates for modesty in dress to reveal the woman’s inner beauty and spirituality. Third Wave Feminism, on the other hand, promotes freedom of expression, including the right to dress and present oneself in ways that challenge conventional norms.

Reproductive rights refer to the legal right to contraception, abortion, fertility treatment, and reproductive health. While these were addressed in earlier waves of feminism, third-wave feminists also focus on broader reproductive justice issues. This includes considering how factors such as race, socioeconomic status, and accessibility to healthcare impact individuals’ reproductive choices.

As we mentioned in our article on second-wave feminism, the topic of reproductive rights is a very complex one which we cannot examine in its entirety here. Needless to say, the “my body, my choice” approach to abortion is not compatible with Torah. While there are factors that would permit a woman to have an abortion, these are generally limited to things that would endanger a woman’s mental or physical health, and a Rabbinic authority must be consulted first. 

There we have a brief introduction to Third Wave Feminism as well as some ideas about whether or not it is compatible with Torah thinking. In summation, the embracing of each woman’s uniqueness is in line with Torah. It is true that each woman, and human being, for that matter, was created differently by Hashem, each with their own talents and abilities. We must honor this singularity in each woman rather than painting everyone with the same brush. Other aspects of Third Wave Feminism are less in line with Torah thought, such as the dismantling of traditional norms – specifically those pertaining to relationships and sexuality – and the promotion of unrestricted subjectivity. While each person is different, how we express and conduct ourselves in this world is not just a matter of personal opinion but rather is clearly delineated by Torah thought and halacha.