Teenage Girls Need Judy Blume More Than Ever
In the seventies, nobody told girls what growing up was like. Now, we just tell girls it’s horrible.
The day my menstrual cycle started, my mother knocked on the
bathroom door and presented me with a pad.
“Congratulations,” she said—and then, because I was still
standing there with my hand out: “What’s the matter?”
"Where’s the belt?" I asked.
The year was 1994, I was twelve years old, and sanitary
napkins—the old-school kind, which clipped to an elastic belt around the
wearer’s waist—had been out of style since well before I was born, replaced by
adhesive pads like the one I was holding in my hand. These pads were the only
period product I’d ever actually seen, both in the drugstore and advertised on
TV. But when it came to menstruation, there was just one source of information
I trusted—more than the television, even more than my mother: Judy Blume. And
my 1970s paperback edition of Are You There
God? It’s Me, Margaret had taught me two important things: first,
that getting your period was an exciting rite of passage. And second, that when
it happened, there was some kind of belt involved.
“They don’t make the belts anymore,” my mom said. “The belts
were awful.”
I did not entirely believe her, because Judy said otherwise.
The Genius of Judy, a new book by Rachelle Bergstein,
suggests that I was not alone in believing that Judy Blume was the ultimate
source of knowledge on all things teenage girl. “Her characters and stories
were more than just entertainment,” Bergstein writes. “They were a road map.”
Blume’s stories offered a powerful counterpoint to a culture
that sought to limit women’s choices by surrounding their bodies and sexuality
with shame and stigma—a culture that treated the lives of teenage girls as
frivolous and insignificant. She spoke frankly and authentically not only of
girls’ struggles but also, crucially, of their survival. She offered a glimpse
of how beautiful life could be on the other side.
Are You There God? It’s Me, Margaret at once
demystifies the bodily changes associated with the onset of puberty, and
approaches the idea of becoming a woman with a sense of wonder. Her 1981
novel Tiger Eyes tackles loss, grief, and family
upheaval—all of which shape its main character’s identity, but do not shatter
her. Forever (1975) dares to tell a story about two
teenagers who fall in love and have sex—responsibly, and without dire
consequences.
Blume “taught young readers,” writes Bergstein, “that we
were allowed to expect more from our lives than the women who came before us.”
I was struck, reading Bergstein’s book, that today’s youth
may need Blume even more desperately than my cohort did. If the path to
womanhood was once too taboo to talk about, today’s cultural landscape is
flooded with narratives that make the entire enterprise seem like an
unmitigated horror.
Puberty, rather than the exciting sign of maturity
experienced by Margaret and her friends, has become a battleground for a gender
ideology whose first response to a pubescent girl’s anxiety about her changing
body is to suggest that perhaps she’s not really a girl. Meanwhile,
the one-two punch of #MeToo followed by the fall of Roe v. Wade has
fueled a consensus that to be a woman is to exist in a nightmarish state of
perpetual physical vulnerability—if not to the torments of pregnancy and
childbirth, then to the predations of men, who are of course written off en
masse as “trash” by the pop-feminist commentariat. Dating and sex, in
particular, are positioned as a minefield of traumas best avoided in favor of
celibacy, which has been rebranded by Zoomers as a trendy new practice known as
going “boy sober.”
The result is an entire generation of girls who are not just
terrified of becoming women, but actively distressed by narratives that depict
the process in a realistic way. One of the more interesting observations
from The Genius of Judy is that Gen Z seems to have particular
trouble with Blume’s Forever, in which the protagonist,
Katherine, is wrestling with the question of when and whether to have sex,
while her boyfriend Michael, who is not a virgin, is extremely and vocally in
favor. Bergstein describes watching a TikTok in which the young female poster
rants that “Michael is like a predator. This man pressures her so many times
into sexual intercourse that I feel like she eventually just gave in.”
Bergstein sees this as a sign Forever hasn’t
aged well. To me, it is a sign of how poorly today’s teenagers have been served
by contemporary sexual discourse, and how badly they need Blume’s
countervailing narrative. Forever articulates an important set
of truths: that every girl approaches sexual readiness on her own timeline,
that the desires of two individual people are rarely in perfect alignment, and
that many, if not most couples have to negotiate that misalignment in the
normal course of a relationship. In Forever, as in the real
world, a girl can be at once desirous of sex but not yet ready for it—until,
one day, she decides she is.
Like all Blume’s teenage characters, Katherine approaches
her coming-of-age with an adventurous spirit. The depiction of her sexual
awakening, in which she is not only fully autonomous but also thoroughly
enjoying herself, was groundbreaking in its own time for challenging the
perception that sex for teenage girls was shameful—and made Forever a
magnet for controversy and cancellation by scandalized conservatives. It’s
ironic to see it now being canceled by progressives, who have become so
relentlessly fixated on whether sex is consensual, they have evidently
forgotten it’s also supposed to be fun, even thrilling. To a generation
marinated in therapy culture and victimhood narratives, a guy like Michael—one
who takes no for an answer, but also continues to ask the question—is coercive
and toxic, which must mean that Katherine’s eventual choice to have sex isn’t
truly her own.
Current young adult literature boasts a bizarre and
tormented relationship with sex. The healthy sexuality of Forever was
followed, in the early 2000s, by Twilight—in which the protagonist
cannot consummate her relationship because her vampire boyfriend, crazed by
lust, could literally kill her. (The romance was heavily influenced by
evangelical purity culture.) More recently, writers and readers alike have
begun to treat YA novels as vehicles for sexual politics first and
entertainment second, with books seemingly tailored for an audience who is
very, very horny, but also very, very woke. On forums where readers gather,
it’s not unusual to see storytelling assessed according to how many
identitarian boxes it checks: “A queer paranormal fantasy with nonbinary, trans,
and mlm characters,”
“a witchy book full of romance, horror, humor, and BIPOC
representation.”
Predictably, contemporary critics have derided Blume’s stories for their
heteronormativity—but this is just another way of saying that they depict
heterosexuality as the norm, which. . . well, isn’t it? This may
be one of the stranger side effects of our cultural Great Awokening: stories
about the type of relationships that teenage girls are most likely to actually
desire are, if not subversive, then at once politically incorrect and
profoundly uncool.
The girls in Blume’s books are not just interested in sex,
but interested in boys, who are in turn depicted as desirable and
interesting and worthy of attention—rather than trash. Blume
insists on the humanity of her characters. In Forever. . . ,
Michael isn’t the world’s greatest boyfriend, and when Katherine ends their
relationship, he makes it ugly. But this isn’t because he’s toxically
masculine; it’s because he just had his heart broken.
The magic of Blume’s work is that she not only gives her
characters the freedom to be flawed without being irredeemable but takes for
granted their resilience when it comes to navigating disappointment, social
pressure, heartbreak. We know that Michael will be okay eventually—as will
Katherine, who has the maturity to give him a little grace. In somewhat
tediously painting Blume as a warrior against the political right, Bergstein
misses a crucial point: Blume rejects the progressive infantilization of women
just as surely as she rejected the slut-shaming from the conservative set. Her
stories stand in direct opposition to a world in which the path to womanhood is
depicted as a minefield, a misery, a time of alienation from your changing body
coupled with the horror of being desired by predatory men.
In the world of Judy Blume, being a woman is pretty cool,
actually. Getting your period is something to look forward to. Sex is not
without risk, but it’s also a lot of fun—and falling in love, even more so.
It’s fine and normal to desire men, and also, men are people with feelings.
Regret is survivable, and even valuable, in helping you to make better choices
next time.
This is the actual genius of Judy. In a culture defined by
the pursuit of perpetual adolescence, the girls in Blume’s stories are nothing
less than revolutionary: they are excited to grow up.
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