The Guardian, yet again, is calling a commercially raped child a ‘sex worker’.
In this article on Cyntoia Brown, who was first trafficked into commercial sexual exploitation at the age of sixteen, the first paragraph says this:
Celebrities including Rihanna, Cara Delevingne and Kim Kardashian West are calling for freedom from prison for a woman who was 16 years old when she killed a man who hired her as a sex worker.
At this point I can’t believe this is an accident; this is very deliberate, partisan language, “hired her as a sex worker”, not even “hired her for sex”, as if the situation was just a bug in the otherwise benign system of ‘sex work’.
I have written to the Guardian many times on this subject, and not ever received a reply (the Observer does better). Please feel free to use or adapt the below template:
I am writing to you, yet again, to complain about your use of the term ‘sex work’ in relation to a commercially sexually exploited child (in the article ‘Cyntoia Brown: celebrities call for victim of sex trafficking to be freed’ published online today).
Brown was sixteen years old when she was commercially raped (and had been sexually abused from a younger age), the UN Convention on the Rights of the Child recognises anyone under the age of eighteen as a child, regardless of local age of consent laws. In New Zealand, where the sex industry has been decriminalised, only people over the age of eighteen can legally consent to ‘sex work’, so there is no justification to refer to Brown as a ‘sex worker’.
This use of language is harmful, it invisibilises the abusive system in which Brown was exploited, and invisibilises the role sex buyers play in this system. By calling Brown a ‘sex worker’ you sanitise the man who paid to rape her as someone merely engaging in a commercial transaction, rather than a predator who targeted the most vulnerable children.
The Guardian keeps asking for subscribers, I will not give you a penny while you continue to sanitise the harm done to vulnerable children, young people, and adults by uncritically using the term ‘sex work’ to describe commercial sexual exploitation.
A leading Yorkshire LGBT charity working with child abuse victims and vulnerable young adults has prompted criticism for allowing staff to embark on sexual relationships with clients.
Charities and experts in victims’ welfare said they were “astonished” at the wording of guidance on how staff at Yorkshire MESMAC can conduct themselves with the people that use their service across the county.
The charity offers a range of services including sexual health information, free HIV testing and counselling for LGBT young people and adults. One of its services, the Blast project, works with young men and boys who have faced sexual exploitation.
The charity’s “workers’ conduct policy” says: “Sexual relationships are acceptable with service users initially met during work time, but this would be inappropriate if the service user has entered into a 1-2-1 or ongoing support relationship with the worker.”
The rules do not relate to the charity’s work with children. After the Guardian approached Yorkshire MESMAC it said that it would be redrafting the policy.
The chief executive of the Survivors Trust, a national agency providing support for victims of rape and sexual violence, Fay Maxted, said: “I am astonished at how it [the policy] has been written and the advice it contains about personal sexual relationships with service users. The nearest example I can think of this that would be appropriate or acceptable is around relationships with ex-service users and even then with caution.
“The policy doesn’t sufficiently protect service users from workers who may exploit their position to gain access to vulnerable people. In fact, it’s a charter for workers to seek out service users they want to have a relationship with.”
The policy also states: “It is not acceptable for workers to use work time to further relationships they may wish to pursue in their own time, for example by exchanging telephone numbers or other personal contact information.”
Dr Alec Grant, who retired earlier this year as reader in narrative mental health at the University of Brighton, said: “The policy provides workers with contradictory guidelines: on the one hand they are told that it is not acceptable to turn work relationships into personal ones. They are then informed that they can pursue sexual relationships with service users met during work time, providing they are not in either a one-to-one or a supportive relationship.”
He added: “Sex between workers and service users would be a sackable offence in other third-sector charity organisations.”
All charities have a policy in place around sexual relationships between their staff and clients, often clearly restricting or banning it. Most experts in the sector argue that such relationships blur private and professional roles and may make maintaining confidentiality difficult.
According to the BBC, pole dancing has taken the first step towards being recognised as an Olympic sport:
Could pole dancing become an Olympics sport? It’s not as far-fetched as you might think…
That’s because pole dancing – or pole, as the International Pole Sports Federation (IPSF) prefers – has been recognised by an international sporting body for the first time.
The IPSF emphasises that pole dancing is about “athleticism and technical merit”, in line with “other Olympic standard sports such as gymnastics, diving and ice skating”.
So even though it may be closely associated with strip clubs, a performance does not have to contain an erotic element.
However, there is a big debate within pole dancing about how much it should be separated from its origins.
In 2015 and 2016 various people who pole dance shared photos on Instagram using the hashtag #Notastripper – something that some strippers objected to, both because they perceived it as stigmatising sex workers and because they feel pole dancing is an art form they invented.
Pole’s authorities argue that it is not only a sport, but that it is a sport appropriate for all ages and audiences. The IPSF runs competitions for ages from 10 to 65.
(emphasis added by me)
And a bit of perspective can be gained by looking at what other bodies were given observer status by GAISF – among them the World Armwrestling Federation, the World Dodgeball Association, the International Union of Kettlebell Lifting and the International Table Soccer Federation.
So there is still a long, long way to go.
Victoria Coren Mitchell has responded in the Guardian with a very funny article (even if she does use the term ‘sex worker’ uncritically, I’ll leave the thought-purity policing to the genderists):
The news that pole dancing has been formally recognised as a sport – and will now be considered for possible inclusion in the Olympics – fills me with delight.
Regular readers may be surprised. You might imagine I would feel weary and suspicious at this development. You might imagine I’d roll my eyes and ask: “What next? A simultaneous men’s event – how many bills can you shove in her bra as she writhes?”
You might think I would worry about where we’re heading as a culture and whether we are building on the great historical achievements of suffrage and feminism, or absolutely dismantling them in our complacency about how many battles have truly been won.
You might think I would argue it’s impossible to “reclaim” pole dancing from the world of strip clubs, however much we might kid ourselves something can be neutered just because we say it is, and – however much I may respect individual sex workers – I believe we shouldn’t confuse their seductive techniques with that which we present to our daughters as “sport”.
Well, guess again. I’ve read many defences of the activity by keen “pole enthusiasts” and I’m persuaded. It’s not titillating. It’s purely athletic. Nobody thinks of strippers when they see it, nor seeks it out for that reason. Its inclusion as an Olympic sport would be nothing short of excellent news for women. Bring it on.
Here are some other sports I’d like to see elevated to the world stage.
The list includes:
Marathon porn hub session (a men’s event)
Full body waxing
Spinning tit tassels
The long-distance catwalk
Synchronised groping (a mixed event)
Wet T-shirt contest
400m clutch relay
And this last one:
Having sex with men for money
Only the most puerile and cynical observer (or old, cobwebby, uncomprehending “feminists” of yore) could think this was anything to do with sex. Yes it does involve having sex. But that’s neither here nor there. Fully reclaimed by its highly trained and physically dazzling exponents, when placed into an Olympic context the rigorous and athletic business of having sex with men for money is basically exactly the same as throwing the javelin, only instead of throwing a javelin it’s having sex with men for money.
For instance, if instead of paying for sex a landlord would rather receive sexual favours from a tenant living rent-free, would that really be so bad? Well, yes, actually it would, at least according to recent reports of landlords making this very offer. Apparently, this is an appalling example of the current housing market allowing predatory men to exploit the vulnerable.
Only if this is the case, why is paying for sex not viewed with the same horror? It’s the same marketplace, the same bodies, the same needs. All sex for rent does is cut out the symbolic means of exchange in the middle. Yet far from decrying the exchange of sex for money, supposedly progressive organisations such as Amnesty International and the NUS, in addition to mainstream political parties such as the Liberal Democrats and the Greens, are pushing to liberalise attitudes towards the purchase of sex. Why are these two things seen so differently?
True, live-in work carries with it particular risks and uncertainties, but do any of us feel the same qualms about housekeepers or nannies getting to live rent-free? And aren’t many of us doing jobs we’d rather not do, only a pay check or two away from eviction? So why should sex for rent be seen as especially problematic?
If it’s to do with the fact that it’s sex and not, say, cleaning or childcare, shouldn’t we be able to pinpoint why this is? And yet few are willing to do so, silenced by the thought-terminating clichés – “sex work is work”, “my body, my choice” – that have come to dominate the left’s approach to sex and gender.
I’d go so far as to suggest the mainstream left has no real right to be shocked about sex for rent. After all, it’s only the logical conclusion of a pseudo-feminist politics which refuses to engage fully with power and labour redistribution, choosing instead to talk in circles about the right of individuals to do whatever they like with their own bodies while bypassing any analysis of why one group seeks to control the sexual and reproductive lives of another. It’s politics for the unthinking and the privileged, yet it appears we can all afford to be unthinking and privileged when it’s only the bodies of women at stake.
“My body, my choice”, a perfectly appropriate slogan when used to mean only a pregnant woman should be able to make decisions about her pregnancy, has been expanded ad absurdum. Yet the point about abortion is that the only alternative to it is the work of pregnancy; there’s no possible third option, whereby the already-pregnant individual gets to go through neither. The same is not true of sex work or poverty. It is possible for there to be alternatives to exploitation or destitution. That for many women there are currently none is not least down to a politics that values unlimited sexual freedom for all – an impossibility – over a fairer redistribution of limited choices for everyone.
If we regard women as full, equal human beings, then we cannot have a world in which there are no limits placed on men’s access to female sexual and/or reproductive labour. “Sex work is work” and “my body, my choice” simply don’t cut it when it comes to deciding where to draw the line. We should all face restrictions on what we can do with our own bodies, just as we should all have duties of care towards the bodies of others. The problem with patriarchy is not that it prevents women from having the same physical freedoms as men due to some inexplicable, knee-jerk “woman-phobia” –it’s that it shifts most of the necessary physical restrictions and duties attached to reproduction and care onto women, leaving men with the belief that liberation means no one ever saying “no” to you.
Such a belief – at heart pro-capitalist and anti-feminist – has seeped into supposedly pro-woman, left-wing thought and activism, yet anyone who points out the absurdity of it is treated to a Victorian asylum-style diagnosis of prudery and whorephobia. To claim, on the one hand, that one is anti-austerity and anti-neoliberal, while insisting, on the other, that no woman is without means as long as she has orifices to penetrate, is not progressive. On the contrary, it’s ultra-conservative. It shifts the baseline of our understanding of need and it does so dishonestly, masking coercion by repackaging it as free choice.
If anything is for sale – any body part, any experience, any relationship – then the poorest will be stripped bare. If you accept the principle that there is nothing wrong with buying sex – or ova or breastmilk or babies – how do you ensure supply can meet demand? Only by making sure there are always enough women with no other options. There is no other way. There are not enough female bodies to meet male sexual and reproductive demands without any form of coercion; that’s why patriarchy, with all its complex systems of reward and punishment, exists in the first place.
If sex work is work, poverty is necessary. The alternative to patriarchy isn’t a world in which everyone gets to be a de-facto patriarch, free to make whatever sexual and reproductive choices they want, safe in the knowledge that there will always be willing bodies to meet their demands. The postmodern fantasy that an underclass of coerced, poverty-stricken females can be replaced by an underclass of willing, always-up-for-it, cisgendered females, while charming in its naivety, remains just that: a fantasy.
The book is called Why I Am Not a Feminist, which is, of course, a lie as well as a provocation, for its author’s feminism runs through her veins like blood. Crispin’s principles, however, have their roots, radical and angry, in the second wave of feminism, not the third: she, for one, is not about to renounce the likes of Andrea Dworkin and Shulamith Firestone, whose uncompromising books she has, incidentally, actually read.
What she disdains, then, is what she deems lifestyle feminism: a bland, ultra-inclusive marketing exercise that demands absolutely nothing from those who buy into it save for to ask that they use the word “feminist” as frequently as possible, preferably while looking utterly adorable. “Dior has this $600 T-shirt that says on it: ‘We Should All Be Feminists’,” she tells me, when she talks to me on Skype from New York (where she is ill and rundown, her pink kimono almost matching the colour of her feverish cheeks). “But what does that say about the person wearing it other than: ‘I can afford a $600 T-shirt’? Feminism has been entirely co-opted by consumerism.”
The new feminism, which is not really feminism at all, is by Crispin’s telling as shallow as a martini, and a good deal less good for you: “This is a T-shirt you can wear in order to cloak your bad behaviour, to let you think of yourself as some kind of political hero or rebel without you actually having to do anything.”
What, she wonders, is the end result of so many younger women choosing to call themselves feminists? “It’s about individualism, and self-achievement. It’s about pop stars and television and narcissism. It’s not about subsidised childcare, or institutional and structural social change. It’s meaningless.” This self-obsession and ideological laziness extends, she thinks, even to their reading matter. “Roxane Gay [the US feminist writer] is on the record as saying that she hasn’t read Andrea Dworkin [the anti-pornographer campaigner], and that we don’t have to, either. Really? Isn’t there work and sacrifice in being a political person?”
Crispin looks out at the world and sees a hyper-masculinised realm in which women must mimic men if they’re to survive, let alone to rise in an upwards direction. “I realise that using words like ‘masculine’ and ‘feminine’ in this way can get you into trouble these days,” she says. “But where are the [feminine] values of community, care and empathy in our modern world? Their absence doesn’t seem to bother a lot of people.”
“Good intentions are nothing against the system,” she writes sombrely. And then, more terrifyingly: “The system is older than you. It has absorbed more venom that you can ever hope to emit. You will not even slow it down.” She would also like it to be known that not getting what you want is not, by any stretch of the imagination, oppression.
The Women’s Marches which followed his inauguration seemed to her to lack focus. “This is a repeated problem with the American left: the lack of clear goals. Those marches were celebratory. They were good for the heart. But we’ve had [municipal] elections in the US since then where the turnout was, like 15 to 20%. During the Women’s Strike [on 8 March], I saw a journalist ask a woman what she was going to do instead of working. She said: ‘Oh, I’m just going to do something empowering like watch Buffy the Vampire Slayer!’ I mean, come on! Let’s do something, here.”
Well, now I’m going to have be a little tough myself. If our marches are pointless and our workplace aspirations without worth, what should we do instead? She can’t be allowed to get away with writing a feminist manifesto with no plausible suggestion for the society of the future.
“You can start by all divorcing your husbands!” she says. For a moment, I wonder if she’s joking. But, no. “There does have to be a process of understanding the way you participate in these systems of oppression. Marriage’s history is about treating women as property, and by being married you’re legitimising that history.” Another good start would be to remove your money from the big banks and put it in a small, local credit union instead, “even if you only have $80”. Above all, maybe women should start listening to one another again.
QotD: “This is the beginning of a new style of feminism, which is not about one’s social position, but one’s inner identity”
Like most fairy-tale heroines, Belle doesn’t have a mother. One presumes her mother must have died while engaged in some second-wave, biologically essentialist activity such as giving birth. Thankfully Belle doesn’t need an older female role model – or indeed any female role model – because most women are rubbish, lacking the imagination even to question their fate. If they’re not fancying Gaston, they’re faffing about with babies or getting old.
While I doubt the creators of Beauty and the Beast had been reading Judith Butler’s Gender Trouble (published in 1990), I think the overall shift in mood is obvious. This is the beginning of a new style of feminism, which is not about one’s social position, but one’s inner identity. It’s not for rubbish women, who marry local heartthrobs and have babies and get old and shit. It’s only for special women, like Belle. This makes it more inclusive (no, I don’t know why, either). More importantly, it makes it more marketable. Sod the sisterhood; as long as you have the right accessories, liberation is yours.
Structurally, it turns out there’s very little Gaston wants to do to Belle that the Beast doesn’t actually do. However, the latter is excused because he does it while being a beast and hence has identity issues. Not only that, but the Beast’s sexism isn’t as clichéd and common as Gaston’s. If the latter reads FHM, the former reads Julia Kristeva. If Gaston stands for the easy-win, obvious, pussy-grabbing misogyny of the right, the Beast stands for the left’s more refined, complex, long-wordy woman-hating. It’s not for Belle to challenge it, but to listen and learn from it.
This is, I think, one of the most insidious aspects of Beauty and the Beast, and the one which marks it out as a fundamentally third-wave project: it remarkets femininity – by which I mean female accommodation, empathy, self-sacrifice on behalf of males – as not just a female, but a feminist, virtue. Belle is sneeringly dismissive of the Bimbettes’ adoration of Gaston, yet quite prepared to embrace self-effacement for a more unusual male in a more unusual setting. Why, then it starts to look like empowerment! Watching this now, I can’t help recalling my own feelings about leaving behind the “coarse and unrefined” men of my own town to go to university, where I met men whose sexism I chose not to see. I associated misogyny with a lack of education and an uncritical embrace of stereotypes. Surely men who looked different and read books couldn’t hate women, too? Perhaps all they needed was a woman who understood them.
Feminism makes no sense without a meaningful analysis of work and class. I didn’t realise this back in 1991. As far as I was concerned, sexism was simply a massive, global misunderstanding, the unfortunate outcome of the mistaken belief that women were inferior to men. It never crossed my mind that it might all be the other way round: that the dehumanisation of women could have arisen as a means to justify their exploitation, an exploitation upon which countless social, political and economic structures depended. That would just have been too depressing, not to mention terribly second-wave.
As she keeps on reminding us, Belle wants more to life than unpaid domestic labour. While second-wave feminists had an annoying tendency to remind us that such work never actually goes away – someone still has to do it, and surely it should be everyone – third-wavers had a better idea: pretend there still exists a class of people who are born to do all the boring old tasks no one else wants to do, only this time, said class doesn’t have to include you personally. This is the solution to which Belle turns.
The likes of Betty Friedan may have fretted over how to liberate middle-class women from domestic servitude without piling the labour onto other women. One solution Friedan didn’t count on was an enchanted castle, with the staff who claim to “only live to serve”. In modern feminist terms we would call such people “cis women” (singular version: your mum). Such women’s relationship with their class status is not conflicted; on the contrary, they apparently identify [with] it. This means feminists don’t have to challenge an exploitative hierarchy after all. Rather they only need ensure that they – as individuals wanting “more than this provincial life” – don’t find themselves wrongly positioned within it.
This article is in the Observer today, and it is completely one-sided reporting, from the use of the euphemistic ‘escort’ as well as the obfuscatory ‘sex worker’, to the lack of reporting of the opposite side of the story. It reads more like a regurgitated press release from the sex industry.
Sex worker and law graduate Laura Lee is steeling herself for a battle in Belfast’s high court that she believes could make European legal history. The Dublin-born escort is now in the final stages of a legal challenge to overturn a law in Northern Ireland that makes it illegal to purchase sex.
Not a single person in the region has appeared in court charged with trying to hire an escort, though Public Prosecution Service figures show that three are under investigation. The region is the first in the UK to make buying sex a crime. The law was introduced in 2014 by Democratic Unionist peer Lord Morrow and supported by a majority of members in the regional assembly.
But Lee will enter Belfast high court with her team of lawyers aiming to establish that the criminalisation of her clients violates her right to work under European human rights law. Since the law was established, Lee insists that the ban has put her and her fellow sex workers in more peril from potentially dangerous clients.
Just before flying out to address an international conference on sex workers’ rights in Barcelona this weekend, Lee told the Observer that most men currently seeking escorts in Northern Ireland no longer use mobile phones to contact her and her colleagues.
“They are using hotel phones, for example, to contact sex workers in Belfast rather than leaving their personal mobiles. This means if one of them turns violent there is no longer any real traceability to help the police track such clients down. Men are doing this because they fear entrapment and arrest due to this law.
This sounds like a pretty weak argument to me, as if there isn’t CCTV, credit card receipts and plenty of other ways to trace whoever rented the hotel room. If the police really cared about violence against prostitutes – something we all want – they would be able to track these men down.
Where do these ‘bad johns’ go under full decriminalisation of the sex industry? They go to the women who are trafficked, who are desperate, who can’t afford to pick and choose.
What these comparatively privileged woman in the sex industry are fighting for (aside from the sex industry itself) is better conditions for them, the ones at the top of the pyramid (the sex industry is a pyramid with a very broad base); decriminalisation increases demand and lowers standards, it is clear from Germany, and the cracks are beginning to show in New Zealand as whistle-blowers come forward.
Lee seems to be leading a jet-setting activist life-style – subsidised by Amnesty International perhaps? – how much actual ‘escorting’ is she fitting in around the legal action and the public speaking?
Among those supporting Lee is Amnesty International. Before the court hearing, Amnesty’s campaign manager in Northern Ireland, Grainne Teggart, said they had major concerns about the “Morrow law”: “Sex workers are at heightened risk of a whole host of human rights abuses including rape, violence, extortion and discrimination,” said Teggart.
“Far too often they receive no, or very little, protection from the law or means for redress. Laws must focus on making sex workers’ lives safer and improving the relationship they have with the police, not place this relationship at risk by criminalising them and the context in which they work. Similar laws in Nordic countries have failed to decriminalise sex workers, who are still pursued and punished under remaining sex work laws.”
This is just lies, the Nordic/Abolitionist model decriminalises the prostitute her/him self, what they are actually referring to is the criminalisation of pimps:
In Norway we found evidence that sex workers were routinely evicted from their homes under so-called ‘pimping laws’. In many countries of the world, two sex workers working together for safety is considered a ‘brothel’.
We need to remember, AI deliberately chose to look at Norway, a country that had only recently enacted abolitionist laws, rather than Sweden which has had the law in place for over a decade – if the way a law is enacted doesn’t follow the intention of the law, as described above, that can and should be addressed, changes in the law always include re-educating the police and changing the culture, as happened in Sweden.
There is this very dishonest argument from sex industry advocates, that the abolitionist approach doesn’t improve the relationship between prostitutes and the police – if the police hate prostitutes that much, what difference would decriminialising the whole sex industry make?
Decriminalising the whole sex industry is the main goal of sex industry advocates; the proof is there that decriminalisation increases trafficking, and lowers working conditions, the real beneficiaries are pimps and brothel keepers (and the hand-full of already privilidged ‘sex workers’ at the top of the pyramid).
AI’s own research found no evidence of police violence against prostitutes in Norway, so the idea that full decriminalisation of the sex industry is necessary for a good relationship between the police and prostitutes has no foundation. In the UK, the ‘Merseyside Model’ was enacted only by a change in police culture, and no change in the law.
Lee’s Belfast legal battle is only the start of a Europe-wide campaign to overturn the model in which Scandinavian countries pioneered the outlawing of men buying sex. Lee’s next target is the Irish Republic, which, under new anti-trafficking laws, has introduced a similar ban aimed at criminalising clients.
“A win for us in Belfast will have a knock-on effect and set a precedent across Europe. If successful up north there will be a challenge in Dublin and sex workers across Europe can use the precedent to overturn the so-called ‘Nordic model’ in their countries,” she said.
From the outset, Lee said she had expected a “tsunami of abuse” on social media from her opponents, an alliance of religious groups and some feminist organisations on the island of Ireland. “In the hate mails they focus a lot on my daughter and say things like ‘I really can’t wait until your daughter goes on the game’ and vile things like that. Religious people tell me they can’t wait until I burn in the fires of hell – charming really! But they must know I am dogged in my determination to fight this law on behalf of all sex workers, especially the ones that can’t put their heads above the parapet and take a public stand. I am strong enough to do so and can take their abuse.”
And, of course, there is the dishonest lumping together of feminists and the religious right; I am confident no radical feminist has told her to burn in hell, or said “I really can’t wait until your daughter goes on the game” (although they may have asked her how she would feel about her daughter entering the sex industry, not exactly the same thing).
This is one of today’s search engine terms:
my dom beats me when i mess up without aftercare
For anyone visiting this blog in this type of situation, you are being abused. It doesn’t matter what ‘contract’ you signed, what you agreed to verbally, how nice your abuser is other times, what kind of ‘pillar’ of the BDSM ‘community’ your abuser is, this is a dangerous situation, and you should leave, not just your abuser, but the BDSM ‘scene’ altogether.
You deserve love and affection and care without having to be tortured first, you deserve respect without having to agree to total submission and obedience first. You can take responsibility for your own life and your own decisions, you don’t need a ‘dom’ to do this for you.
If you feel like you can’t leave, because of financial reasons, because you have become isolated from family and community outside of BDSM, because you are afraid of what your abuser might do, there are resources out there available to help you escape.
Kitty Stryker is a phoney and a fake radical who has co-opted the language of radical feminism, and shills for the sex industry while providing a fig-leaf for the BDSM ‘community’.
On twitter a few days ago, she said “I swear to god I wish we could just put the TERFs and Nazis on a goddamn boat together and send them into the sea.”
When someone else added “or we could put them in concentration camps? Maybe before they went into ovens? Lol” Stryker merely complained that that was “in bad taste”.
Sryker has changed her twitter handle to “Punch Nazis”, and added a later tweet about ‘terfs’ drowning, so it’s clear she has no problem with violence against women, when they are women she disagrees with politically.
This isn’t the first time Stryker has demonstrated that she sees women she doesn’t like as not fully human, in this tweet I screen capped a while back, we can see her wondering if radical feminists are actually real people, the ‘kill all terfs’ rhetoric follows on easily.
Stryker is also an intellectual coward, who ran away from conversations on this blog she wasn’t winning, and now won’t even engage, but she does keep an eye on me, as she tweeted about my previous post more than once.
Here’s a clue for you Stryker, ‘terfs’ don’t exist, there are no ‘terf’ organisations, there are no ‘terf’ leaders, there are no women calling themselves ‘terfs’ except ironically, it’s a term trans activists made up in order to intimidate women into unquestioning silence and obedience.
Stryker also likes lying about the Nordic (Abolitionist) Model, claiming that it made it easier for the police to arrest her – tell me Stryker, how does decriminalising ‘sex workers’ make it easier for the police to arrest them?
She’s doing this still, implying that under the Nordic Model, the police are more dangerous to ‘sex workers’, deliberately and cynically obscuring the fact that the Nordic Model means decriminalising the prostitute her (or him) self.
[EDIT 19/Feb/17: If decriminalising ‘sex workers’ under the Nordic Model doesn’t make the police ‘safe’, then how will decriminalising the whole of the sex industry make the police ‘safe’?]
The first loyalty of sex industry advocates is to the sex industry itself, always.
i hope you hit your limit yesterday.
yesterday, male people told you precisely how pathetic, worthless, & contemptible they find the female experience.
to them, any attempt to organise as female people is laughable & shameful. no matter how abstract your slogans (“no uterus no opinion” makes no attempt to exclude anyone from womanhood), no matter how obfuscatory your circumlocutions (”dfab”, “dmab” in reference to unambiguous sex). any solidarity between female people will be ridiculed as the enterprise of “cis women”, i.e. members of the female sex who have not dissociated from it.
i hope you listened to them & i hope you saw their tantrum for what it was: the same entitlement, the same ego, the same contempt for female people, the same ignorance of female experience.
engels said that: The first class antagonism which appears in history coincides with the development of the antagonism between man and woman in monogamian marriage, and the first class oppression with that of the female sex by the male.
patriarchy, male supremacy, institutional sexism, whatever you want to call it: it is the sex-class system through which male people subjugate female people, first & foremost to assert control over reproduction.
bell hooks said that: “feminism is a movement to end sexism, sexist exploitation, and oppression.
feminism is the movement to dismantle that sex-class system. feminists must speak lucidly about sex, sex-class, socialisation, & reproduction.
& yet that speech & movement is condemned as oppressive, exclusionary, & cruel to male people, because sexist male people will never be happy with feminism. never. it’s not worth it to try to appease them.
the whole “abortion is too exclusionary to bring up at a women’s march” thing makes no sense regardless of how you define woman (i.e. “female people” vs. “anyone who identifies as a woman”).
is rape an appropriate topic for a women’s march? not all women are raped. not all rape victims are women. is bringing up rape at a women’s march oppressive to women who haven’t been raped? if never-been-raped women protested that anti-rape activism “excluded” them & hurt their feelings, would we take them seriously? if never-been-raped women proclaimed that anti-rape activism “reduced women to rape victims”, would you take their side?
so is female reproductive autonomy an appropriate topic for a women’s march? every person that suffers under the exploitation of female reproductive capacity – denied abortion, forced abortion, forced impregnation, etc. – is a member of the female sex. the vast majority of those people consider themselves “women” (or the equivalent word in their language).
so what if members of the male sex feel offended & excluded by discussions of male exploitation of female people? their bruised egos don’t need to be assuaged by women.
if rape can be discussed at a women’s march, why not female reproductive autonomy?
it would actually be great to discuss white feminism with respect to white women uncritically expecting black women to take over their domestic roles when white women “empowered” themselves in the workplace in the 60s and 70s or, like, white women CEOs exploiting women of color globally in sweatshops so they could join the boy’s club of millionaires, but no…. alas……. it’s not to be……… instead we get to say that referencing menstruation is the pinnacle of white feminism
Those on the frontline of this rage know it is there. Millions of us marched last Saturday. This has rattled Trump, who is obsessed with size, with ratings and with reviews. But let us now pursue clarity and strategy, and name what is happening.
Patriarchy is the sea in which these sharks gather. I am glad to see that people are using this word again. It went out of fashion for a bit when feminism was portrayed as a series of tedious personal choices over shoes, shopping and sex toys. But the concept of patriarchy is essential to understanding what is happening right now. It is a system by which men hold power over political leadership, moral authority and every kind of social privilege, over women and children.
Patriarchy is not some men-only affair. Many women play a role in sustaining it. The far right, by the way, is not afraid of using this word. It claims it as the basis for all that is good in western civilisation. The elevation of Trump is absolutely patriarchal fundamentalism. He has swept up a lot of the Christian vote because of it. The adulation of Putin is the worship of another white power based on patriarchal rule: unapologetically anti-women, anti-gay, anti-black and anti-Muslim. It is obsessed with displays of masculinity to the point of fascist camp. The right promises the restoration of a time when men were men and women were sanctified mothers or whores. Such authoritarianism may be delivered by both men and women. As the American author and feminist bell hooks says, patriarchy has no gender. It is not situated only within the individual – which is why screaming “Sexist!” at someone only gets you so far. Were the women who voted for Trump furthering patriarchy? Yes, obviously. They may believe it can protect them.
The dismantling of this power cannot possibly come from those who won’t name it and spend the entire time shoring it up, largely reaping its benefits: that is, much of the liberal establishment. By assuming the culture war had been won, the myths of impartiality and neutrality have allowed far–right voices to go unchallenged. The assumption that we all believe in equality, are anti-racist, love an art gallery and some heated debate turned out to be wrong.
Patriarchal power asserts itself through cultural as well as economic resentment. And that is everywhere. The oft-repeated sentiment that feminism is itself an extreme movement is evidence of how liberalism bows down to authoritarianism.
So much more important now than whether dullards profess their allegiance to women’s rights while refusing to listen to women is understanding who will get down on their knees to service the new man-child patriarchy. And those of us who won’t. The power of telling it like it is is ours.