Beyond the objectification of women

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Beyond the objectification of women

The sexual objectification of women is an often-discussed topic.

Women object to being characterised and treated as objects, and especially objects of male sexual pleasure and gratification. (See http://plato.stanford.edu/entries/feminism-objectification/ for a useful introduction.) There seems to be less discussion of the objectification of men (although note the brief mention in http://en.wikipedia.org/wiki/Sexual_objectification).

I am writing this from a city that I am visiting. At times I wander down a main street for some shopping and to find food. I am frequently approached in both day and night. This is sometimes by a man waving a folder of photos and asking if I want ‘a young girl, young boy, anything?’. At other times the approach is by a female (a sex worker I’d guess) asking if I want a good time.

Who am I to these people? I am an object with body parts, desires and who is presumed to have cash to spend. I find it offensive to be thus treated and have no doubt that women find the same when they are treated in the same way.

Objectification is more than a female issue. It is also more than a matter of sexual objectification, whether of women or men.

Objectification can take many forms and be in many directions. The key thing is that a person is seen not as a ‘who’ but as a ‘what’. The objectified person is a route to some other goal. To a business, an opportunity of profit. To the demagogue, an opportunity of control. To the careerist, an opportunity of advancement. To the hero, an opportunity of feel-good heroics. The examples can be multiplied and go wider than we may expect.

The language of objectification is one of ‘I – it’, not ‘I – thou’, to use Martin Buber’s phase. It does not reckon with the personhood of humans. Nor does it reckon with the Bible’s view of humans.

In the Biblical view we are not objects or even animals, but we are creatures made in the likeness of God, bearing his image and entrusted with a delegated management of his creation (Gen 1:26-27).  God breathed his breath into us (Gen 2:7).  All this gives a high view of people, irrespective of their capacities, deeds, gender, race and such like. The seriousness of intentionally taking a human life arises because we bear God’s image (Gen 9:6). Our value as humans is further shown in God’s gracious act to send his Son Jesus for our redemption. The Son of God came to save people, not objects.

If we live out the implications of this Biblical view, we will treat people as people, not as objects to use as a means to our goals. At a basic level, it means courtesies such as greeting people personally (and by name where possible), thanking those who serve and help us (and looking for opportunities to reciprocate), giving people our time and attention when we have nothing to gain from them. At higher levels, it may mean changing family, workplace and community structures to give dignity and recognition to all people.

It’s easy to see and object to objectification when it is sexual, directed towards women and especially in gross forms such as pornography and prostitution. And it is easy to say no to the touts on the streets of a city. However, it is much harder both to see and eradicate objectification on these other levels.

I’m about to go to lunch. I guess I start by smiling at and thanking the person who serves my meal and then helping to clean my space before I leave the table. And if there is a tout, I can refuse their offerings in a way that treats them as a person and not as an object that is a means to my feelings of self-righteousness.