Authors: Naomi Wolf
Virginia Woolf in
A Room of One’s Own
had a vision that someday young women would have access to the rich forbidden libraries of the men’s colleges, their sunken lawns, their vellum, the claret light. She believed that would give young women a mental freedom that must have seemed all the sweeter from where she imagined it: the wrong side of the beadle’s staff that had driven her away from the library because she was female. Now young women have pushed past the staff that barred Woolf’s way. Striding across the grassy quadrangles that she could only write about, they are halted by an immaterial barrier she did not foresee. Their minds are proving well able; their bodies self-destruct.
When she envisaged a future for young women in the universities, Woolf’s prescience faltered only from insufficient cynicism. Without it one could hardly conceive of the modern solution of the recently all-male schools and colleges to the problem of women: They admitted their minds, and let their bodies go. Young women learned that they could not live inside those gates and also inside their bodies.
The weight-loss cult recruits women from an early age, and eating diseases are the cult’s bequest. Anorexia and bulimia are female maladies: From 90 to 95 percent of anorexics and bulimics are women. America, which has the greatest number of women who have made it into the male sphere, also leads the world with female anorexia. Women’s magazines report that there are up to a million American anorexics, but the American Anorexia and Bulimia Association states that anorexia and bulimia strike a
million American women
every year;
30,000, it reports, also becomes emetic abusers.
There are no reliable statistics about death rates from anorexia, but a disease that strikes between 5 and 10 percent of American women, and has one of the highest fatality rates for mental illness, deserves the kind of media investigation that is devoted to serious and potentially fatal epidemics. This killer epidemic, however, has never made the cover of
Time;
it is relegated to the Style sections. The National Institute of Health has, to date, no education and prevention program whatsoever. So it appears that the bedrock question—why must Western women go hungry—is one too dangerous to ask even in the face of a death toll such as this.
Joan Jacobs Brumberg in
Fasting Girls: The Emergence of Anorexia Nervosa as a Modern Disease
puts the number of anorexics at 5 to 10 percent of all American girls and women. On some college campuses, she believes, one woman student in five is anorexic. The number of women with the disease has increased dramatically throughout the Western world starting twenty years ago. Dr. Charles A. Murkovsky of Gracie Square Hospital in New York City, an eating diseases specialist, says that 20 percent of American college women binge and purge on a regular basis. Kim Chernin in
The Hungry Self
suggests that at least half the women on campuses in the United States suffer at some time from bulimia or anorexia. Roberta Pollack Seid in
Never Too Thin
agrees with the 5- to 10-percent figure for anorexia among young American women, adding that up to six times that figure on campuses are bulimic. If we take the high end of the figures, it means that of ten young American women in college, two will be anorexic and six will be bulimic; only two will be well. The norm, then, for young, middle-class American women, is to be a sufferer from some form of the eating disease.
The disease is a deadly one. Brumberg reports that 5 to 15 percent of hospitalized anorexics die in treatment, giving the disease one of the highest fatality rates for a mental illness.
The New York Times
cites the same fatality rate. Researcher L.K.G. Hsu gives a death rate of up to 19 percent. Forty to 50 percent of anorexics never recover completely, a worse rate of recovery from
starvation than the 66 percent recovery rate for famine victims hospitalized in the war-torn Netherlands in 1944–45.
The medical effects of anorexia include hypothermia, edema, hypotension, bradycardia (impaired heartbeat), lanugo (growth of body hair), infertility, and death. The medical effects of bulimia include dehydration, electrolyte imbalance, epileptic seizure, abnormal heart rhythm, and death. When the two are combined, they can result in tooth erosion, hiatal hernia, abraded esophagus, kidney failure, osteoporosis, and death. Medical literature is starting to report that babies and children underfed by weight-conscious mothers are suffering from stunted growth, delayed puberty, and failure to thrive.
It is spreading to other industrialized nations: The United Kingdom now has 3.5 million anorexics or bulimics (95 percent of them female), with 6,000 new cases yearly. Another study of adolescent British girls alone shows that 1 percent are now anorexic. According to the women’s press, at least 50 percent of British women suffer from disordered eating. Hilde Bruch states that in the last generation, larger patient groups have been reported in publications in Russia, Australia, Sweden, and Italy as well as Great Britain and the United States. Sweden’s rate is now 1 to 2 percent of teenage girls, with the same percentage of women over sixteen being bulimic. The rate for the Netherlands is 1 to 2 percent; of Italian teenagers also, 1 percent suffer from anorexia or bulimia (95 percent of them female), a rise of 400 percent in ten years. That is just the beginning for Western Europe and Japan, since the figures resemble numbers for the United States ten years ago, and since the rate is rising, as it did in America, exponentially. The anorexic patient herself is
thinner
now than were previous generations of patients. Anorexia followed the familiar beauty myth pattern of movement: It began as a middle-class disease in the United States and has spread eastward as well as down the social ladder.
Some women’s magazines report that 60 percent of American women have serious trouble eating. The majority of middle-class women in the United States, it appears, suffer a version of anorexia or bulimia; but if anorexia is defined as a compulsive fear of and fixation upon food, perhaps most Western women can be called, twenty years into the backlash, mental anorexics.
What happened? Why now? The first obvious clue is the progressive chiseling away of the Iron Maiden’s body over this century of female emancipation, in reaction to it. Until seventy-five years ago in the male artistic tradition of the West, women’s natural amplitude was their beauty; representations of the female nude reveled in women’s lush fertility. Various distributions of sexual fat were emphasized according to fashion—big, ripe bellies from the fifteenth to the seventeenth centuries, plump faces and shoulders in the early nineteenth, progressively generous dimpled buttocks and thighs until the twentieth—but never, until women’s emancipation entered law, this absolute negation of the female state that fashion historian Ann Hollander in
Seeing Through Clothes
characterizes, from the point of view of any age but our own, as “the look of sickness, the look of poverty, and the look of nervous exhaustion.”
Dieting and thinness began to be female preoccupations when Western women received the vote around 1920; between 1918 and 1925, “the rapidity with which the new, linear form replaced the more curvaceous one is startling.” In the regressive 1950s, women’s natural fullness could be briefly enjoyed once more because their minds were occupied in domestic seclusion. But when women came en masse into male spheres, that pleasure had to be overridden by an urgent social expedient that would make women’s bodies into the prisons that their homes no longer were.
A generation ago, the average model weighed 8 percent less than the average American woman, whereas today she weighs 23 percent less. Twiggy appeared in the pages of
Vogue
in 1965, simultaneous with the advent of the Pill, to cancel out its most radical implications. Like many beauty-myth symbols, she was double-edged, suggesting to women the freedom from the constraint of reproduction of earlier generations (since female fat is categorically understood by the subconscious as fertile sexuality), while reassuring men with her suggestion of female weakness, asexuality, and hunger. Her thinness, now commonplace, was shocking at the time; even
Vogue
introduced the model with anxiety: “‘Twiggy’ is called Twiggy because she looks as though a strong gale would snap her in two and dash her to the ground . . . Twiggy is of such a meagre constitution that other models stare at her. Her legs look as though she has not had enough milk as a
baby and her face has that expression one feels Londoners wore in the blitz.” The fashion writer’s language is revealing: Undernurtured, subject to being overpowered by a strong wind, her expression the daze of the besieged, what better symbol to reassure an establishment faced with women who were soon to march tens of thousands strong down Fifth Avenue?
In the twenty years after the start of the second wave of the women’s movement, the weight of Miss Americas plummeted, and the average weight of Playboy Playmates dropped from 11 percent below the national average in 1970 to 17 percent below it in eight years. Model Aimee Liu in her autobiography claims that many models are anorexic; she herself continued to model as an anorexic. Of dancers, 38 percent show anorexic behavior. The average model, dancer, or actress is thinner than 95 percent of the female population. The Iron Maiden put the shape of a near skeleton and the texture of men’s musculature where the shape and feel of a woman used to be, and the small elite corps of women whose bodies are used to reproduce the Iron Maiden often become diseased themselves in order to do so.
As a result, a 1985 survey says, 90 percent of respondents think they weigh too much. On any day, 25 percent of women are on diets, with 50 percent finishing, breaking, or starting one. This self-hatred was generated rapidly, coinciding with the women’s movement: Between 1966 and 1969, two studies showed, the number of high school girls who thought they were too fat had risen from 50 to 80 percent. Though heiresses to the gains of the women’s movement, their daughters are, in terms of this distress, no better off: In a recent study of high school girls, 53 percent were unhappy with their bodies by age thirteen; by age eighteen and over, 78 percent were dissatisfied. The hunger cult has on a major victory against women’s fight for equality if the evidence of the 1984
Glamour
survey of thirty-three thousand women is representative: 75 percent of those aged eighteen to thirty-five believed they were fat, while only 25 percent were medically overweight (the same percentage as men); 45 percent of the
underweight
women thought they were too fat. But more heartbreaking in terms of the way in which the myth is running to ground hopes for women’s advancement and gratification, the
Glamour
respondents chose losing ten to fifteen pounds above success in work or in love as their most desired goal.
Those ten to fifteen pounds, which have become a fulcrum, if these figures are indicative, of most Western women’s sense of self, are the medium of what I call the One Stone Solution. One stone, the British measurement of fourteen pounds, is roughly what stands between the 50 percent of women who are not overweight who believe they are and their ideal self. That one stone, once lost, puts these women well below the weight that is natural to them, and beautiful, if we saw with eyes unconstrained by the Iron Maiden. But the body quickly restores itself, and the cycle of gain and loss begins, with its train of torment and its risk of disease, becoming a fixation of the woman’s consciousness. The inevitable cycles of failure ensured by the One Stone Solution create and continually reinforce in women our uniquely modern neurosis. This great weight-shift bestowed on women, just when we were free to begin to forget them, new versions of low self-esteem, loss of control, and sexual shame. It is a genuinely elegant fulfillment of a collective wish: By simply dropping the official weight one stone below most women’s natural level, and redefining a woman’s womanly shape as by definition “too fat,” a wave of self-hatred swept over First World women, a reactionary psychology was perfected, and a major industry was born. It suavely countered the historical groundswell of female success with a mass conviction of female failure, a failure defined as implicit in womanhood itself.
The proof that the One Stone Solution is political lies in what women feel when they eat “too much”: guilt. Why should guilt be the operative emotion, and female fat be a moral issue articulated with words like good and bad? If our culture’s fixation on female fatness or thinness were about sex, it would be a private issue between a woman and her lover; if it were about health, between a woman and herself. Public debate would be far more hysterically focused on male fat than on female, since more men (40 percent) are medically overweight than women (32 percent) and too much fat is far more dangerous for men than for women. In fact, “there is very little evidence to support the claim that fatness causes poor health among women. . . . The results of recent studies have suggested that women may in fact live longer
and be generally healthier if they weigh ten to fifteen percent
above
the life-insurance figures
and
they refrain from dieting,” asserts
Radiance;
when poor health is correlated to fatness in women, it is due to chronic dieting and the emotional stress of self-hatred. The National Institutes of Health studies that linked obesity to heart disease and stroke were based on male subjects; when a study of females was finally published in 1990, it showed that weight made only a fraction of the difference for women that it made for men. The film
The Famine Within
cites a sixteen-country study that fails to correlate fatness to ill health. Female fat is not in itself unhealthy.
But female fat is the subject of public passion, and women feel guilty about female fat, because we implicitly recognize that under the myth, women’s bodies are not our own but society’s, and that thinness is not a private aesthetic, but hunger a social concession exacted by the community. A cultural fixation on female thinness is not an obsession about female beauty but an obsession about female obedience. Women’s dieting has become what Yale psychologist Judith Rodin calls a “normative obsession,” a never-ending passion play given international coverage out of all proportion to the health risks associated with obesity, and using emotive language that does not figure even in discussions of alcohol or tobacco abuse. The nations seize with compulsive attention on this melodrama because women and men understand that it is not about cholesterol or heart rate or the disruption of a line of tailoring, but about how much social freedom women are going to get away with or concede. The media’s convulsive analysis of the endless saga of female fat and the battle to vanquish it are actually bulletins of the sex war: what women are gaining or losing in it, and how fast.