Angels for A Capitalist Agenda: The Victoria’s Secret Fashion Show

LIFESTYLE-BRITAIN-US-FASHION-VICTORIAS SECRETBy Isabel Aurichio

Victoria’s Secret has been gearing up for their 2016 fashion show all year. On Wednesday evening, the models strutted down the runway at the Grand Palais in Paris, one the fashion capitals of the world. The event gains a massive amount of media coverage every year, resulting large viewing audiences. This year, the show is expected to reach over 800 million people in more than 190 countries. With such a wide audience, Victoria’s Secret attempts to market their fashion show as an empowering experience for women all over the world. However, formulating female empowerment by portraying women as active, desiring sexual subjects not only encourages an objectification of women through the male gaze but also creates an expectation for women to enjoy their own objectification. The commonality of using hypersexualized “empowered” women in media and advertising is an extremely problematic post-feminist mantra that is used and abused over and over again in our modern capitalist society.

The Victoria’s Secret Fashion Show is marketed as an opportunity to view women that represent the pinnacle of western idealized beauty, setting a standard that is impossible for most women to meet, therefore encouraging women to “self-police” their appearance according to absurd standards. According to Olivier Rousteing, a renowned fashion designer who turned out for the event, the show includes “a wonderful mix of pop culture and fashion” (Isaac-Goize). He went on to note, “Here you have the most beautiful women in the world daring to show how powerful, sexy and confident women can be, in all their diversity” (Isaac-Goize). According to the thought process that fashion designers and promoters of the show want customers to buy into, feeling sexy should be something every woman is able to participate in. Victoria’s Secret offers women this opportunity through the consumers’ choice to purchase part of the fashion line. However, this discourse creates issues for women. As Rosalind Gill writes in “Supersexualize Me!,” “A notion of women as completely free agents who just ‘please themselves’ – does not serve feminist of cultural understandings well” (282). Gill goes on to note that, “the emphasis upon choice sidesteps and avoids all the important and difficult questions about how socially constructed ideals of beauty are internalized and made our own” (282). “Choice” therefore, is an illusion created by media and advertising to convince female consumers to participate in a society that actively sells and exploits a hyper-sexualized and exclusive female body.

Victoria’s Secret’s portrayal of the fashion show as an “empowering” experience ultimately works to convince potential customers that sexual objectification of oneself can give one power. However, this power is only able to reach the desires of heterosexual men. Edward Razek is the executive producer of the show and chief marketing officer of creative services at Limited Brands, the parent company of Victoria’s Secret. According to him, “It’s a celebration of powerful women by powerful women who work very hard at what they do, live a healthy life and inspire legions of admirers. It speaks to diversity in a number of ways, as well as free-spiritedness” (Isaac-Goize). The idea of women’s power stemming from their sexual desire is a concept that has been determining female worth long before the Victoria’s Secret Fashion Show began. In Laurie Ouellette’s “Inventing the Cosmo Girl” Cosmopolitan’s editor-in-chief Helen Brown was quoted in 1962 saying, “Sex is a powerful weapon of a single woman in getting what she wants from life” (266). This attitude of treating sex as a commodity exchange limits female potential for upward mobility to relying on men by fulfilling their sexual desires and expectations. Therefore, Victoria’s Secret’s promotion of “female power” is not about the women at all, but instead stems from the idea that women hold sexual power over men, that can be taken advantage of through self-sexualization and objectification. In accordance with this attitude towards female power, Ouellette mentions, “Expenditures on clothing, cosmetics, and accessories were presented as necessary investments in the construction of a desirable self” (262). By buying into the Victoria’s Secret franchise, women have the opportunity to dress up their full feminine potential with lace, ribbon, and sparkle.

The Victoria’s Secret Fashion Show reinforces unrealistic expectations of women’s bodies and reduces them to sex objects while veiling this agenda under the disguise of “female empowerment.” Unfortunately, this is a common marketing strategy adopted by modern media and advertising to further capitalistic agendas. Although mega-corporations like Victoria’s Secret are not going to give up this strategy despite the negative effects it has on its target customers, it is important that consumers are able to recognize the manipulative way media tries to brand hyper-sexualization as harmless. By acknowledging this dangerous discourse, women can alleviate their own self-critical gaze while continuing to fight back against the omnipresent male-gaze that media also relies on.

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