What the hell means Art, Third Wave Feminist??
A third wave feminist approach to art can be distinguished from second wave feminist ideas in its effort to transform essentialist ways of creating and consuming art and cultural productions. Essentialism is any perspective that claims that all women, regardless of their cultural differences, have certain fundamental, innate characteristics that can be attributet to their biology. In a third wave framework, the category of women can not be reduces to assumptions that make all women the same. The third wave demands a perspective that takes account of issues of race, class, sexuality, nation, age, and ability, among other factors of social identity in relationship to gender. Discussion of identity and subjectivity have informed and characterized third wave sensibilities about making, seeing, and reading visual art forms. The third wave approach to visual arts is inherently postmodern in the way it blurs simple ideas about good and bad approaches to reading and understanding artistic and cultural productions in relationship to feminist goals and social identities. In other words, what seems to sexist to one feminist ,may not seem so to another. (Leslie L. Heywood (2006) The Women`s Movement Today. An encyclopedia of Third Wave Feminism)
A goof example is the american female artist Cindy Sherman. She made some great pictures. Her Film Still and History Portraits are awesome. 
Here you can see two examples.
What the hell means Music in Third Wave Feminism??
There are several explanation why music is important for the third wave feminism. Here are some…
First, music is a particulary powerful art form. It hels peolple to forge community, to assert individuality, to archieve public voice, to seek transcendence of material circumstances, and to imagine alternative ways and new worlds. The media savvy and pop culture loving third wave grew up with music `s help and has consistentlz tapped music`s power.
Second, in the context of globalization and mass media, music has the potential to be an important educational and informational tool. Third wave punk and hip hop subcultures have made particular use of music as an alternative media outlet, but even mass market music can tell stories and express points of view that do not be heard in other mainstream media outlets.
Third, musical forms are rooted in particular cultures even as they are shaped by cross cultural contact, whether thats contact takes form of collaboration or appropriation or both.
Fourth, music is an art that depends upon voice and body, and it draws on verbal and visiual forms of representation. As such, it has been particularly fruitful site for exploration of key third wave feminist concepts such as the problems and pleasures of female embodiment.
(Leslie L. Heywood (2006) The Women`s Movement Today. An encyclopedia of Third Wave Feminism)
Below there is a link where you can see an example of a feminism women singing a song. We hope you like it and maybe you even know it.
Daughterhood Is Powerful
The Emergence Of Feminism’s Third Wave
Around 1991, feminism resurfaced in the public imagination. Women wrote articles for magazines, books and even on the small screen, feminist characters were also gaining attention. Feminsm was blamed both for doing enough and for doing too much to change the lives of women.
The early 1990s saw a series of such articles, most of which addressed the double-edged response U.S. women have to feminism: on the one hand, the overwhelming majority strongly believe in women’s equality; on the other hand, many women are reluctant to identify themselves as feminists, often due to the belief that one must subscribe to a particular set of feminist ideals, or conform to a particular “feminist type”, in order to be a “real” – or “good” – feminist.
The Drawing Of The Third Wave
Simultaneous to the activity of the early 1990s, a new movement in feminism was being heralded: the rhird wave which was attributed to Rebecca Walker. But the term was also being used by some feminists “to identify a new feminism that is led by and has grown out of the challenge to white feminism posited by women of color.” In fact, the term “third wave” can only be understood within the context of its two preceding waves, the first and, more important, the second wave of U.S. feminism.
Authors like Rene Denfield, Katie Roiphe and Naomi Wolf had different views of the feminism term.
The 1990s also witnessed an explosion of independent feminist publications, such as fanzines and webzines, and musical and cultural movements, such as Riot Grrrls and the Radical Cheerleaders. And outside the United States, a “new feminism” spearheaded by young women was also being proclaimed in Australia, Canada, ant the United Kingdom.
As it has develped over the last decade, the third wave has been given a variety of meanings, particularly with regard to what makes it new or different from second wave feminism. As of this writing, third wave feminism refers to at least three distinct, albeit interconnected, concepts: generational age, ideological position, and historical moment. In its primary use, “third wave” signifies the age if its adherants; that is; “third wave” refers to the feminism practiced and produces by women and men who were born after the baby book generation. A second understanding of “third wave” stresses its value as an ideology independent from a demographic generation. In this understanding of the term, the third wave represents a shift within feminist thought, moving it in a new direction by blemding aspects of second wave feminism with other forms of contempory critical theory, such as queer, post-colonial, and critical race theories. It leads to a third meaning which sees it as developing out of the realities of the current historical moment, ” a world of global capitalism and information technology, postmodernism and postcolonialism, and environmental degradation”.
As Ednie Kaeh Garrison argues, “In the Third Wave, feminist collective consciousness may not necesserily manifest itself in a nationalized and highly mobilized social movement unified around a single goal or identity. At the moment, this hardly seems imahinable”. In fact, it its current manifestation, third-wave feminism is more about textual and cultural production, local forms of activism, and a particular form of feminist consciousness than it is a large-scale social justice movement.
Entering Feminism
Feminism is ours in that we have lived our entire lives with the political and social gains made by the second wave of women´s movement, we have been educated by women´s studies programs and feminist theory, and we have grown up taking for granted the success and victories of our mothers´ generation of feminism.
But is feminism ours in such a way that we can “take it back”? And what would it mean to “take it back” from the women who gave it to us in the first place?
This are the views of third wave feminists. While second- wave feminists could believe, as Vivian Gornick has written, that “we were making the revolution”, third wave feminists do not enter feminism with the same sense of their own power to change history. Paradoxially younger women have at the same time a strong sense of their own personal power while feeling ambivalent about their power to effect real change. For example Meg Daly wrote:
” We us our anger at our ´mothers´as an excuse for inertia and lack of focus. We´re jealus that they got an exciting revolution and we got … Bill Clinton?”
Another example is that was Jennifer Baumgarnder wrote:
“For anyone born after the early 1960s the presence of feminism in our lives is taken for granted. For our generation, feminism is like flouride. We scarcely notice that we have it- it`s simply in the water.”
There is a generation gap between second wave and third wave feminim. But both retaining of the identity “feminist” and in the rare moments when they champion second – wave feminism, third – wavers maintain a connection to their mothers´generation – and often to their real mothers. Like the shared gender identity between mother and daughter, they are not easily able to extricate themselves from the shared identity of feminist. (Astrid Henry (2004) , Not my mother`s sister, Generational conflict and Third- Wave Feminism)
For a comparison. Here a picture of second wave feminism and a picture of third wave feminism. Do you see a difference?
Second Wave feminists:
Third Wave feminists:
What else? Don`t forget to fight for your right!!
