Sarah Silverman and Mandatory Childbearing

Sarah Silverman in “Let My People Vote.”

A few weeks ago, a certain Rabbi Rosenblatt that I’d never heard of before wrote an open letter to Jewish comedian Sarah Silverman, criticizing her for…her political beliefs? Her comedic style? Her fashion sense?

Nope, for her decision not to have children. Which apparently means that she’s not “really” Jewish, which means that she shouldn’t be using Jewish terminology in her comedy, as she did in her video, “Let My People Vote.”

You will soon turn 42 and your destiny, as you stated, will not include children. You blame it on your depression, saying you don’t want to pass it on to another generation.

I find that confusing, coming from someone as perceptive as you are in dissecting flawed arguments. Surely you appreciate being alive and surely, if the wonder of your womb were afflicted with your weaknesses and blessed with your strengths, it would be happy to be alive, too.

I am not surprised that Rosenblatt finds this confusing, and I wouldn’t hesitate to guess that he’s never been depressed. Unless you have, you don’t really understand what it’s like, and why someone might not wish to inflict that on their children. No doubt the wonder of Silverman’s womb would indeed be happy to be alive. But it’s not like her unconceived children can regret the fact that she chose not to have them, can they?

You said you wouldn’t get married until gay people can. Now they can. And you still haven’t married. I think, Sarah, that marriage and childrearing are not in the cards for you because you can’t focus on building life when you spend your days and nights tearing it down.

This is such a childish thing to say. “OHHH, but you said you wouldn’t get married till gay people could, and now they can! Why haven’t you gotten married, then? Huh? HUH?!”

One thing to note is that Rosenblatt is completely and predictably ignorant about the state of same-sex marriage rights. You would be forgiven for assuming that because Rosenblatt is Jewish, he lives in New York, which recently legalized same-sex marriage. Actually, though, he’s from Texas. Not only does Texas ban same-sex marriage in its constitution, but it even had anti-sodomy laws on the books less than a decade ago. Oops.

Not only does Rosenblatt not understand basic legal reality, but he also, apparently doesn’t understand English. Silverman did not say, “Once gay people can get married, I’ll get married too.” What she actually said was this:

Not only would I not get married until everyone can, I kind of am starting to get appalled by anybody who would get married in this day and age. Anyone who considers themselves for equal rights, to get married right now seems very odd to me.

In other words, legalization of same-sex marriage is a necessary condition for Silverman to get married, but it is not a sufficient one.

Rosenblatt continues on his Quixotic quest to produce the stupidest open letter ever written:

You have made a career making public that which is private, making crude that which is intimate, making sensual that which is spiritual. You have experienced what traditional Judaism taught long ago: when you make sex a public thing it loses its potency. When the whisper is replaced with a shout there is no magic to speak about. And, in my opinion, Sarah, that is why you have had trouble forging a permanent relationship – the most basic desire of the feminine soul.

Oh, that ludicrous idea that sex is something to be kept Sacred and Secret and Intimate or else it stops being awesome. I saw this myth trotted out during the Northwestern fucksaw controversy of 2011, and here it is again. I’ll address it in detail some other time, but for now, let me just say this: it’s false.

So wrapped up is Rosenblatt in his medieval conception of “the feminine soul” that he never realizes that women who don’t want children do exist, and that childless (or childfree) women are not necessarily so because they have “trouble forging a permanent relationship.” Or because there’s anything else wrong with them, for that matter.

And I totally get that it can be very difficult to imagine that something you hold very, very dear isn’t really important to someone else, especially when it comes to life choices. Personally, I don’t really understand people who want to spend their lives doing stuff with money on computers rather than being therapists, but I’m sure that it’s not because of some terrible flaw in their character.

Judaism celebrates the monogamous, intimate relationship with a spouse as the prototype of the intimate relationship with God. Marriage, in Judaism, is holy. Family, in Judaism, is celebrated. But for you, nothing is holy; in your world, nothing is permanent. Your ideology is secular. Your culture may be Jewish, but your mind is not.

 

I think you have latched on to politics because you are searching for something to build. There is only so much pulling down one can do without feeling utterly destructive. You want to fight for a value so you take your belief – secularism – and promote it. As an Orthodox rabbi, I disagree with just about everything you say, but respect your right to say it. All I ask, respectfully, is that you not use traditional Jewish terminology in your efforts. Because doing so is a lie.

So there’s his whole thought process. Silverman isn’t married, doesn’t have/want children, and talks about sex, so therefore she’s not “really” Jewish, and therefore, she can’t use “traditional Jewish terminology.”

Ironically, the use of traditional Jewish terminology that Rosenblatt takes issue with isn’t even part of a comedy routine, and doesn’t even involve that nasty sex stuff he’s so upset by. The “Let My People Vote” video exposes Republican attempts to restrict voting rights by requiring photo IDs and shows how certain groups of people may effectively be disenfranchised by them. The only objection Rosenblatt could possibly have with the video is that it uses the word “fuck” prodigiously, in which case he should probably get over himself.

Rosenblatt ends his self-righteous and myopic letter like so:

I pray that you channel your drive and direct your passion to something positive, something that will make you a better and more positive person, something that will allow you to touch eternity and truly impact the world forever. I pray that you pursue marriage and, if you are so blessed, raise children.

 

Marriage and children will change the way you see the world. It will allow you to appreciate the stability that Judaism, the religion of your ancestors, espouses. And it will allow you to understand and appreciate the traditional lifestyle’s peace, security, and respect for human dignity – things you have spent your life, so far, undermining.

Don’t get me wrong, marriage and children can be great things. I personally look forward to both. But to pretend that they are more “positive” than political action and that they “impact the world forever” is naive and narrow-minded.

Here’s an uncomfortable truth: nobody but you, your friends, and your family (and apparently Rabbi Rosenblatt) really cares about your marriage and your children. If you’re going to get married and have kids, do it because you want to and because it’s meaningful for you, not because you want to make a mark on the world.

For that, you’ll need to actually leave your house and do something.

Sarah Silverman and Mandatory Childbearing
{advertisement}

If Your God Condones Forced Pregnancy, Get a New God

[Content note: sexual assault]

I mean, I realize it’s not that simple, but could you at least consider it?

Richard Mourdock, a Republican senate candidate from Indiana, thinks we should be praising the Lord if we get pregnant from rape:

The only exception I have to have an abortion is in the case of the life of the mother. I struggled with it myself for a long time, but I came to realize life is that gift from God. I think that even when life begins in that horrible situation of rape, that it is something that God intended to happen.

Then of course the outcry began and Mourdock tried to apologize:

I said life is precious. I believe life is precious. I believe rape is a brutal act. It is something that I abhor. That anyone could come away with any meaning other than what I just said is regrettable, and for that I apologize.

What he seems to be saying is that rape itself is abhorrent, but the pregnancy that may result from it is not. This is puzzling. The two processes are not completely disjointed from each other. Pregnancy is a response that most female-bodied people are capable of having to sexual intercourse. If rape is awful, how can pregnancy resulting from rape be a gift?

And on that note, Dictionary.com defines gift as such: “something given voluntarily without payment in return, as to show favor toward someone, honor an occasion, or make a gesture of assistance.”

If the way your god honors, shows favor, or gives assistance to women who have survived a traumatic and possibly violent crime is by forcing them to carry an unwanted baby and then raise that child for 18 years, you need to find yourself a new god.

Oh, and if your politician supports forcing these religious beliefs on all Americans, you need to find yourself a new politician.

But incidentally, Mourdock has not only failed at being a decent human being and at understanding the U.S. Constitution. He has also, according to at least one writer, failed at interpreting his own religion. A Chicago Theological Seminary professor writes:

Rape is sin by the perpetrator and God does not cause sin. Conception following rape is a tragedy, not part of “God’s will.” The capacity for tragedy to occur in human life, and indeed in what we call “natural evil” like earthquakes, is a result of what Christians call “the fall” from perfection as described in Genesis.

When you make God the author of conception following rape, you make God the author of sin. This is a huge theological error, and one that Christian theologians have rejected since the first centuries of the faith.

Not being a Christian (much less a theologian) myself, I can’t necessarily vouch for this interpretation, but it certainly makes more sense to me than Mourdock’s.

What this suggests to me is that Mourdock, and others like him, aren’t actually interpreting their religious beliefs objectively and then coming to the conclusion that abortion is still wrong even after rape. Rather, they are reinterpreting the religion post hoc so that it supports their desired conclusion–that abortion is wrong no matter what.

Of course, religious beliefs should have exactly nothing to do with public policy, and I don’t understand how this is still up for debate. However, the fact that these politicians aren’t even expressing genuine religious ideas, but rather manipulating religion to make it seem like it supports their twisted morality, somehow pisses me off even more. Surely (whines the atheist) this is not what religion is about?

The thing about gifts is, they can be politely declined or flat-out refused or returned to the store or given to someone else. If god has so kindly offered you the “gift” of a pregnancy following a rape, you should be within your rights not to accept the gift.

A gift that is forced on someone without their consent is, by definition, not a gift at all.

If Your God Condones Forced Pregnancy, Get a New God

[storytime] How I Quit the Senior Thesis

Ever since I was little, I held a belief shared by many gifted kids–gifted kids who grow into overachieving teenagers and then sleepless college students and then budding doctors, lawyers, engineers, researchers, businesspeople, or just those legions of people who wear tailored suits and work in tall office buildings in lower Manhattan and do stuff with money on computers or something.

That belief was this: you must do everything you are capable of. Anything less than that, and you’re “selling yourself short.”

You must participate in every science fair. You must take every honors class. You must play every sport your body can reasonably perform. You must accept every social invitation you are offered. You must matriculate at the most elite college to which you are accepted. You must have as many majors and minors as you can fit into your schedule, and you must have as many leadership positions you can get yourself accepted for.

So last spring I applied and got into the honors program in psychology. This meant that I would spend my senior year designing, carrying out, and writing up my own research study. At the time I was still under the impression that I wanted to pursue a PhD in clinical psychology, so this was obviously something I felt I should do.

I was at least mildly excited about it, at first, or at least made a good imitation of being excited. I don’t remember which it was anymore.

But in any case, things soon deteriorated. I discovered that I would not be able to do the study I originally designed about the stigma of mental illness–a topic I care deeply about–because none of the faculty members who study it were able to advise my project for various reasons. I tried to find a different lab to work in, but literally every single professor whose work I found interesting–and there are quite a few–was either already advising too many other honors students or had a requirement that you needed to have worked in their lab first or whatever.

So I ended up in a lab that deals with something I knew little about and that had very little relevance to my future career–cultural neuroscience. Fascinating stuff, but difficult and unrewarding. I couldn’t understand half the words that came out of my adviser’s mouth. What little willingness I had to go through with the program faded away. But still, I did not quit it.

The reasons I gave myself and others for not quitting are interesting mainly due to their blatant inaccuracy:

  • I felt that the department would be annoyed with me, but that’s silly since I was told I could withdraw at any time, and besides, if I quit that would free up resources for others.
  • I worried that this would somehow hurt my chances for admission into graduate school, which is even sillier because I’m applying to do a masters in social work, where nobody will care about my lack of research experience (particularly not in cultural neuroscience).
  • My parents told me not to, but so they did with journalism, and I quit that anyway and never looked back.
  • And, perhaps most importantly, I thought that quitting would make me a failure, even though that’s just obviously false.

As it turns out, what it came down to wasn’t any logical reason, but rather a sense of obligation, an invisible hand shoving me forward into doing things that I have no interest in and that bring me little or no benefit.

It is incredible to me how powerful that force was. I have always stubbornly persevered when it comes to getting the things I want, but apparently not getting things I don’t want is a different story.

Several agonizing weeks went by and then The Weekend happened. The Weekend was this past weekend. I saw an amazing speaker talk about microaggressions. I spent hours with friends. I laid around in bed in the mornings. I had a friend visit–someone I care about deeply and am now proud to call more than just a friend.

And at one point, I was sitting in the living room looking at my two bookshelves, which are full of unread books that are calling my name. (A small sample: When Everything Changed, Microaggressions, Outdated, Delusions of Gender, Sex at Dawn, and Thinking Fast and Slow.) I often wonder when I’ll be able to read them. But this time, for some reason, the question took on a new urgency: Seriously, though, when the fuck am I going to read these amazing books?

And it hit me that for the first time, academics doesn’t have to define me anymore. It doesn’t have to be My Thing. I don’t have to throw myself into the work to forget the fact that I have no real friends and no actual meaning to my life, because suddenly, I do.

I have new friends all over the country who are quickly starting to feel like old friends. I have my writing and this blog, which is growing in popularity and bringing me even more good friends and interesting people to talk to. I have the work that I do with sexual and mental health–I could write a whole post about the projects I’m working on and how much they mean to me. I have a new partner I adore, who supported me through this decision rather than pushing me to do and be everything.

This city, this city I used to hate so much, is growing more beautiful and homey to me every day. We spend our weekends out in its streets and thrift stores and cafes and apartments. As the weather grows colder, my heart grows warmer.

The thing is, I can do and be a whole lot of things. If I really wanted to, I could do this thesis. (I could also get a PhD, which I recently decided not to–a decision that parallels this one in many ways.) In the grand scheme of things, a year is not that long of a time to do something I don’t like and don’t need (assuming, of course, that my mental health would survive the year-long onslaught, which I doubt).

I could toil away at it and add another line to my resume, not because this will help me get into a social work program or accomplish any of my actual goals, but just so I could feel a little bit smarter and more accomplished.

But why?

Life is just too fucking short.

It’s too short for this kind of crap.

And so I quit.

[storytime] How I Quit the Senior Thesis

Affirmative Action Rant

A few days ago, the Daily Northwestern published a column called “Affirmative Action Dangerously Shortsighted.” It was predictably awful and spawned 269 (mostly dissenting) comments as of now.

Some excerpts:

I oppose the use of affirmative action in college admissions, the workplace and essentially any other setting. I am pleased that Fisher had the courage to revive this discussion, given the almost certainty that our hypersensitive, obsessively-politically-correctsociety would be quick to brand any white person willing to challenge this biased system of admissions as racist. In its effort to remedy the lingering effects of a more racially segregated past where one skin color was preferred over another, affirmative action has become its own insidious form of discrimination where the preference is not for one skin color over another, but for skin color over merit.  And merit be damned as the country continues to self-medicate with affirmative action to relieve its guilt over a history of which most living today were not even a part.

[…]The presumed racism of upper-middle-class white people is drastically misaligned. In fact, today, in terms of direct statements of discrimination and disdain, one is more likely to hear disapproving sneers about “rich white people” than anything derogatory about minorities. There certainly is no shortage of people who identify Mitt Romney and “his people” as disgusting, horrible people who deserve no respect but rather a plethora of unflattering associations.

[…]UT rejected Abigail Fisher based on merit, but she says merit that was racialized – that is, merit categorized by racially motivated academic skews in a way that rejected Abigail in favor of lesser-qualified minority applicants with lower standards to meet.

I won’t try to pick apart all the baseless claims in this article; my friend Mauricio has done that quite well.

Here’s the thing. Nobody likes affirmative action. I would call it a necessary evil except I prefer to save the word “evil” for things like Todd Akin.

I don’t like affirmative action. But you know what I like even less?

That’s right, racism. (Total buzzkill, that.)

Racism has two definitions–the popular one and the academic one. The popular definition is that racism is disliking another person based on their race. By this definition, white people who dislike black people are racists, and black people who dislike white people are racists.

This is the only definition of racism that Zink seems to know.

The academic definition of racism is much more complex. It’s a system of societal inequality based on race, in which non-white people are not afforded the same opportunities for education, employment, housing, justice, or respect as are white people. By this definition, white people are racist if they support this system explicitly or tacitly. People of color, however, cannot be racist under this definition, because there is no structural oppression of white people in this society.

This–not the first definition–is what affirmative action is designed to address.

Although this system of racial inequality intersects with classism, or class-based societal inequality, people of color of any class still face certain disadvantages compared to their white neighbors. For instance, they are more likely to be pulled over (and beaten) by the police for “looking suspicious.” They are more likely to be followed around by store employees who are concerned that they’ll steal something. If they choose to keep their hair in an afro or wear traditional dress from their culture, they may be looked down upon in the workplace. Even their “ethnic-sounding” names can make it more difficult for them to get jobs. If that’s not discrimination, I really don’t know what is.

But where racism intersects with classism, the disadvantages are even more apparent. People of color are much more likely than whites to be poor, which means that they are much less likely to have access to good schools and jobs, be able to afford college, and live in safe neighborhoods. Poverty is thought to contribute to the disproportionately high incarceration rate for African Americans (along, of course, with racial profiling), because it means they’re much less likely to be able to afford legal counsel.

All of these factors–and so many more–make it more difficult for students of color to be accepted into universities, especially top-tier universities. All that stuff I did as a teenager that helped me get into college–extracurriculars, SAT prep classes, gifted summer camps, AP classes, a research internship in Israel–are things that a poor student of color is very unlikely to be able to access and afford.

That’s why we need affirmative action.

People like Zink keep complaining that whenever anyone speaks out against affirmative action, they get labeled either ignorant or racist. Nope. You could, for instance, make the argument that affirmative action should be based solely on class, not on race. I suppose you could even make an intelligent case against affirmative action in its entirety, although I haven’t personally seen one. But that’s not what this Daily column did.

If you make a coherent argument based on actual evidence, people may disagree with you, but they won’t call you ignorant or racist.

However. If you argue that affirmative action is unnecessary because there’s no racism anymore, then you’re ignorant, because racism is demonstrably still an issue.

This broken fire hydrant is the best visual representation of Mitt Romney’s privilege.

And if you argue that affirmative action is wrong because “I had this one friend who was like super qualified but didn’t get the job she applied for and some black chick got it instead,” then you’re racist, because you’re assuming that there’s no possible way “some black chick” could be more qualified than your one friend.

And don’t even get me started on Zink’s ludicrous assertion that people who make “disapproving sneers” about Mitt Romney are somehow being reverse racists. We don’t criticize Romney because he’s rich and white. We criticize him because he spews his privilege around like a broken fire hydrant.

Affirmative Action Rant

[guest post] The Tradeoff Between Ambition and Happiness

A fellow blogger has provided me with this guest post about the psychology of ambition and happiness. Enjoy!

Imagine there’s a big project at work and you decide to come in on the weekend. The
length of you stay is entirely up to you, but you’ll get paid overtime for each hour.
After six hours you’re starting to feel like you’ve had enough. It’s time to decide
whether to stay another hour.

Both options have their benefits. Leave and you get to go hang out with friends. Stay
and you make more money. You go over the pros and cons in your head, but because
you have complete freedom over how to spend the next hour the choice comes
down to one thing: are you unhappier about leaving or unhappier about staying?
The decision will be made based on whether you feel, or convince yourself to feel,
unhappy and unsatisfied about only working six hours.

The point of this little scenario is that while many of us don’t consciously make
these specific decisions every day, the course of our lives and our happiness is
altered by how we incrementally reach these decisions over many months or years.
Are you going rip yourself apart over still not getting that promotion, or will you be
satisfied that you’ve reached the professional level you dreamed about when you
were a college student? Will you be happy if everything in life is great except for the
fact that you’re single, or will you be so unsatisfied that you have no choice but to
dedicate yourself to finding a significant other?

Happiness is influenced by a number of things that are out of our control – random
events, brain chemistry, immutable mental schemata developed as a young child – but
we can control some piece of our happiness through the stories we tell ourselves.
We can tell ourselves we’re successful and be happy, or we can tell ourselves we’re
not successful enough, and in doing so motivate greater achievement that ultimately
leads to a higher and more-stable level of happiness.

All of this is to say that it seems as though life involves a significant tradeoff between
ambition and happiness. Ambition requires focusing on what you don’t have.
Happiness requires focusing on what you do have. Yet the best way to truly strive
for more is to make yourself unsatisfied and unhappy with your current state. Thus,
in order to achieve more and push yourself to greater long-term happiness, it is
helpful to destroy short- or medium-term happiness.

The big question is what’s the optimal equilibrium between current life satisfaction
(i.e. happiness) and current life dissatisfaction (i.e. ambition)? The answer to this
question is important for a number of reasons. First and foremost, it’s the driver of
many of the big dilemmas people face in their lives. Should you accept what you’ve
accomplished on the grounds that it will keep you happy forever, or should you
convince yourself to feel unsatisfied on the grounds that one day you will wish you
achieved more? Clearly the answer is different for each person at each point in their
lives.

The happiness-ambition tradeoff is also one that society as a whole must grapple
with. It’s probably efficient to stigmatize things like delinquency, ignorance,
and lawlessness, but what if there happens to be a smart upper-middle class kid
whose childhood dream is to become a lowly janitor? If somebody has such great
perspective on life that they are truly happy with becoming an uneducated janitor,
is that something social norms should discourage? Is it wrong for society to try and
rob them of their happiness in order to push them to do something that might have
more social value?

The point of all of this is…well, I’m not quite sure. Hopefully it helped generate some
unique thoughts about what happiness really means and what we can do about it.
And hopefully the next time you’re unhappy about where you are in life, you’ll think
more clearly about the emotions driving your thoughts. Is your level of ambition
really worthwhile given what it’s doing to your happiness? Or alternatively, is
your happiness “legitimate” enough that it’s worth taking your ambition down a
notch?

Perhaps with improved metacognition you’ll even find a way to mitigate the
ambition-happiness tradeoff – to somehow increase motivation by making yourself
unsatisfied with what you have, but do it without robbing yourself of present
happiness.

Eric hails from the D.C. suburbs, though he now spends his days in New York City working to improve/ruin the lives of children by conducting research on the benefits of extending the school day. His blog — Peer-reviewed by My Neurons — is a wondrous hodgepodge of posts that all somehow relate to social science and social policy.

[guest post] The Tradeoff Between Ambition and Happiness

Living With Depression: Trust

I’m going to do a series of posts on what it’s like to live with chronic depression, beyond the DSM symptoms that you always hear about. I want to help people understand.

I’m in a particularly good position to do this now because my depression is technically in remission, which means that I no longer fit the diagnostic criteria for it. I’m fine. I’m even sort of happy. However, the complex effects that nine years of depression has had on my thinking style, beliefs, and personality are still there, as are (probably) whichever genetic and neurological risk factors caused this whole mess to begin with.

However, not having a depressive episode means that my thinking is clearer and it’s easier for me to talk about this calmly.

A caveat–none of this is meant to generalize to everyone with depression. Don’t read this and apply it to your friends and loved ones who have it. Instead, perhaps, use it to start a conversation.

So, trust. In one way or another, it’s the backbone of all human interaction. You have to trust that your friends won’t share your secrets, that your partner won’t cheat on you, that your colleagues will pull their weight on the project, that your babysitter will take good care of your kids, that the clerk will give you the correct amount of change, and so on.

People who haven’t studied much psychology might think that trust is based on a conscious, logical appraisal of the person you’re interacting with. But in fact, trust is based on emotional responses to others, and a lot of the time we’re not even aware of those responses.

Although emotions get a bad rap for being “illogical” and for interfering with people’s lives, they–more so than conscious, “logical” cognition–are what help us make good decisions. Fear, of course, is the best example, since it helps people stay out of trouble. So does disgust.

But positive emotions are important in that way, too. For instance, we don’t really choose our partners based on how much money they make or how attractive they are or how many children they want to have; we choose them based on how they make us feel.

So, mood disorders like depression cause emotions to disconnect from experiences, so to speak. As Andrew Solomon wrote in The Noonday Demon, “Grief is depression in proportion to circumstance; depression is grief out of proportion to circumstance.”

When I was depressed–and, to a much lesser extent, now–feelings happened to me in a completely arbitrary way. The changing leaves made me feel grief. Being unable to talk to my family made me feel shame. Relatively minor inconsiderate actions, which would merely annoy a healthy person, threw me into a rage.

I learned not to trust my feelings. Often people made me uncomfortable and I’d chalk that up to depression, forcing myself to keep them in my life. This led to continued discomfort at best and abuse at worst. Then, infuriated at the situation, I would overcompensate and kick people out of my life who had merely messed up, as everyone sometimes does.

I learned not to trust others. Even the most well-intentioned person could–completely accidentally–send me into a depressive funk with a single teasing comment. Once a guy misjudged his feelings for me and led me on for a few weeks, and I was depressed for a year and a half after that. And I can’t even count the number of people who argued with me a bit too forcefully for me to avoid jumping to the conclusion that they must hate me from the depths of their souls, and so I cut off contact.

I can’t trust people anymore because I know that anyone–even the most kind, considerate, good person–can unintentionally make me cry for hours or hate myself for months.

And not everyone I meet is a good person.

I learned not to trust myself. If my brain lies to me all the time, how can I? Cognitive distortions make it nearly impossible to know when I’m thinking clearly and when I’m not. I used to keep a list of the most common ones in my binder to remind myself, but it didn’t really help.

Without emotions that are more-or-less based on reality, trusting myself and others is nearly impossible. I can’t tell whether a certain situation is bothering me because it’s a bad situation or because I’m freaking out over nothing. I can’t tell if I don’t want to get a PhD because I really don’t want to get one, or because I feel like too much of a failure to even try. I can’t tell if someone is really lying to me, or if I’m just assuming the worst because that’s what you kind of do when you have depression.

Difficulty trusting others is usually considered a character flaw or weakness. For me, though, it’s a symptom of a mental illness. It’s also an adaptation, because I’ve been too trusting in the past and I’d rather be safe than sorry–that is, than risk a relapse because I let the wrong person in.

The important thing to remember is that people who experience depression this way aren’t distrustful because we’re cynical or misanthropic. It’s because without healthy and adaptive emotional responses, it’s nearly impossible to know who to trust. It is also impossible to trust ourselves.

Living With Depression: Trust

Guess What: Rape's Not Funny When the Victim is a Man, Either

[Content note: sexual assault]

I know Jezebel is low-hanging fruit, but I can’t resist picking apart their new “Sexytime Dilemmas” column and its endorsement of sexual assault, which apparently is okay when the target is a man.

One of the letter-writers wants to know how to get a guy to try anal play. Jezebel’s “sexpert” responds (TW for sexual assault):

If you want this to work you’re going to have to be very delicate, and take things slowly. No one wants a dry finger shoved up their butt at random. In my experience, guys are generally more open to new concepts, and trying out new things, when you have their dick in your mouth. (This is because fellatio slows their brain down to a point of temporary retardation, which means their guard is down.)

…So, while you’re sucking, start playing with his balls and then slowly move moving your fingers back in the desired direction. Be conscious of how he’s responding to your touch. If he flinches as soon as you start poking around in that area, that’s not a good sign, but don’t give up hope just yet. Wait a minute or so, then do something fancy with your tongue to distract him and try again, rubbing lightly around the outside of the hole, as not to scare it….Basically, never give up and remember that with a little perseverance you can do anything you put your mind to, Susie!

I’ll say it several times since apparently people still don’t get it:

This is sexual assault.

This is sexual assault.

This is sexual assault.

I’ll let the much-more-talented Rebecca Watson explain this further, along with the many other ways in which that Jezebel post is horrible. For now, I want to address the assertion–which I’ve seen a few self-identified feminists make–that this piece is somehow “funny” because “humor” and “satire” and “lol rape against men.”

First of all, blindly regurgitating problematic crap is not satire, and it’s not any other kind of humor, either. Just as it wasn’t funny when Daniel Tosh said, “Wouldn’t it be funny if that girl got raped by like, five guys right now?”, it’s not funny to be like, “LOLOL JUST STICK A FINGER UP HIS ASS WITHOUT CONSENT LOL.” And that’s basically what this piece is saying.

Now, if sexual assault of men were extremely rare, to the point of being unheard of, I can see how this might be funny. Sometimes, creating a satirical world–in which something that seems ludicrous in real life is commonplace–is humorous. That sort of role reversal inspired a play I saw recently, Venus Envy, which depicted a world in which men, not women, were the “weaker sex.” This type of satire points out problems in our society that are so entrenched that we take them for granted.

But this is not the case for sexual assault of men. Men are less likely than women to be raped, yes, but it’s not that rare. Men also face unique barriers in admitting and prosecuting sexual assault–from the perception that they “can’t” be raped to the victim-blamey belief that they ought to be able to defend themselves. Knowing that the hypothetical man in the article would receive very little support from others if he accused his female partner of violating him–knowing, in fact, that he may have internalized the “men can’t get raped” myth to the point that he wouldn’t even have the words to talk about what had happened–it’s just not funny to me.

As another (much better) Jezebel article once pointed out, it’s quite possible to joke about rape. Since the article was in response to the Tosh incident, it’s mostly talking about standup comedy, but it’s still relevant:

So, comics. This doesn’t mean that everyone is obligated to be the savior of mankind. You can be edgy and creepy and offensive and trivial and, yes, you can talk about rape. Doing comedy in front of a silent room is scary, and shocking people is a really easy way to get a reaction. But if you want people to not hate you (and wanting to not be hated is not the same thing as wanting to be liked), you should probably try and do it in a responsible, thoughtful way. Easy shortcut: DO NOT MAKE RAPE VICTIMS THE BUTT OF THE JOKE.

Do not make rape victims the butt of the joke.

It’s not funny when they’re female, and it’s equally not-funny when they’re male.

After I read the Sexytime Dilemmas article, I participated in a few online discussions about it and I found numerous (female) feminists who found it funny–and who openly admitted that they wouldn’t find it funny if the genders were flipped. And I felt sickened.

Yes, women are more likely than men to be sexually assaulted. But how on earth does that statistical fact make it any less tragic when a man is assaulted? Is the fact that it’s less likely supposed to make it more palatable somehow?

I don’t think so.

I am reminded of this wonderful post in which the author screams, “My feminism will be intersectional or it will be bullshit!”

My feminism will concern itself with all rape victims or it will be bullshit.

My feminism will care about the ways in which men are harmed by patriarchy or it will be bullshit.

My feminism may not devote equal time to men’s issues as it does to women’s issues, but it will show compassion for all genders, or it will be bullshit.

Oh, and for heaven’s sake: if you want to try something sexual with someone, communicate and get consent.

Guess What: Rape's Not Funny When the Victim is a Man, Either

My Massive List of Social Justice Resources

Yo, remember that huge list of social justice resources I mentioned that I was working on?

Well, it’s up!

Feel free to use this for your own education, to refer newbies, and so on. Share it widely. Hopefully it’ll help people.

And, of course, it will be getting updated constantly and I’d love to get recommendations for articles, websites, books, and other stuff to add. Some of the sections are still woefully sparse, so if any of those are subjects that you particularly care about, please share your favorite resources.

Otherwise, there’s more explanation over on the linked post, so go read that if you’re interested.

Thanks!

My Massive List of Social Justice Resources

On Men Who Think Street Harassment Would Be Awesome

Whenever women are discussing street harassment and what causes it and how to prevent it, a man inevitably comes along to inform us that, actually, our feelings about harassment are Wrong because he, personally, would just love it if women catcalled him on the street or came up and slapped his ass without consent.

There are lots of things wrong here.

1. This is male privilege.

It’s a perfect example of it, in fact. Having privilege isn’t a “bad” thing, and it doesn’t mean you should have to lose that privilege–rather, it means the rest of society should gain it. In this case, that privilege is being able to walk down the street without being subjected to sexualized attention, and that privilege is one men have and women do not, in our society. (Of course, men are more likely than women to face other kinds of unwanted attention on the streets, but that’s not what we’re talking about here.)

When you say that you would “love” it if women catcalled you, you are speaking from a place of privilege because catcalling isn’t something you ever have to deal with. The only reason you are even able to imagine enjoying it because you’ve never experienced it.

Some men do experience sexual harassment from women or other men. But these generally aren’t the men butting into our conversations and telling us that we should take harassment as a compliment, because they understand what it’s actually like.

2. Harassment means you don’t want it.

Why is this so hard to understand? If you want sexual attention, then it’s not harassment or assault. It’s flirting or sex. If you want to be catcalled, then it won’t feel like harassment to you. When you make a sexual comment towards someone without their consent, you are running a huge risk of harassing them, but if it turns out that they wanted to hear that comment, they’re probably not going to complain.

But of course, none of us are mindreaders, or else men who harass women on the street would probably realize that they don’t want it in the least.

3. And anyway, your penis is not the arbiter of everyone’s sexuality.

As in, I don’t really care what you like. Just because you may like getting catcalled without your consent doesn’t mean the rest of us have to like it too, and it definitely doesn’t mean you have the right to do it to others. It’s just like I wrote about people who prefer not to be asked for consent during sex–that’s totally cool. But you cannot assume that others feel the same way you do.

If being catcalled in public is your thing (which, as I’ll explain, I kind of doubt, anyway), you’ll need to find a way to arrange that without advocating that everyone should be okay with catcalling. Just like if you get off on emulating rape, you’ll need to find a consenting partner to do that with rather than suggesting that everyone should be okay with getting raped because that’s what your penis likes.

4. Harassment is never a one-time thing, and that changes everything.

If you’ve never gotten catcalled (and likely never will), it may indeed seem like it’ll be pleasant and flattering. In fact, I distinctly remember thinking something similar when I was a teenager–old enough to want sexual attention, but too young to really get it (not to mention living in a quiet suburb rather than a big city).

The first time a man ever made a comment to me on the street, it was a bit weird but also kind of cool. I still remember it–I had just graduated from high school and was taking a trip to Chicago alone for the first time. I was in the Loop and there was a group of guys. One of them said, “Hey! You look good.” That was it. Fairly harmless as catcalling goes.

The second or third time, which I don’t remember, probably went much the same way, and I didn’t mind it much. But it’s never just a few times. It’s dozens, hundreds of times over a lifetime. It’s when you wear a cute dress. It’s when you wear sweats. It’s when you’re excitedly on your way to a date. it’s when you’re dragging yourself home after an exhausting day at work. It’s when you’re taking a run. It’s when you’re carrying groceries. It’s all. The. Fucking. Time.

And that, as this blogger explains beautifully, makes all the difference.

5. It’s also different when you’ve been a victim of sexual violence.

My guess is that men who say these things have not, and this is another type of privilege at play. If you’ve never experienced sexual violence, unwanted come-ons will feel different to you than they will to someone who has. To survivors of sexual violence, street harassment can be anything from a mildly uncomfortable reminder of a past experience to an actual trigger for a panic attack, depressive episode, or flashback.

And here’s the thing–if you haven’t had that experience, you cannot know what it’s like to be triggered or reminded of it. You just can’t. But luckily, you don’t need to understand it to respect those who do know. You just have to shut up for a change, and listen.

6. Who, exactly, would you want to be catcalled by?

My guess is that when you imagine getting catcalled, you’re imagining a gorgeous woman doing it. What about an ugly woman? A fat woman? A gay man? In my experience, the men who go around whining that nobody ever catcalls them on the street are the same ones who get horrified when someone they don’t find desirable pays them any attention.

Also, men who are perceived as gay are often bullied or assaulted for even seeming like they’re coming on to straight men. Apparently it’s not such a “compliment” anymore when it’s coming from someone you’re prejudiced against.

And remember that the whole problem with non-consensual interaction is that you don’t get to choose who interacts with you.

7. Gender matters.

Although men are not immune to violence (sexual or otherwise, from women or from other men), the dynamics are demonstrably different because most men are stronger than most women. If you’re a man walking down the street and a woman starts harassing you, you generally don’t have to worry that she’ll brutally rape and attack you if you try to get her to stop (TW for that link).

For women, the awfulness of street harassment isn’t just what it actually is, but also in what it could become. It could just be an offhand comment, or it could lead to stalking, groping, assault, mugging, or murder. You may think that you’re a perfectly nice guy who’d never actually hurt anyone as you stand there and whistle at a woman, but she doesn’t know that, and therein lies the horror of it.

The humiliation makes it even worse. When a man catcalls me, I can feel the eyes of the passerby on me and I know what they’re thinking: She shouldn’t have dressed like a slut. She shouldn’t be here alone this late at night. I wonder what she did to get his attention. 

When women come on to men, on the other hand, this generally reflects well on the men because getting attention from women is seen as an accomplishment, not a failure to stay modest and unobtrusive enough.

On the other hand, though, this mindset also contributes to the huge problem of sexual assault not being taken seriously when men are the victims, which brings me right to my final point.

8. Comments like these erase male victims.

This is perhaps the most important point I’ll make in this entire piece: men who say things like this are effectively erasing the experiences of male victims of sexual harassment and assault. Believe it or not, many (if not most) men don’t actually enjoy it when women pay them unwanted sexual attention, “unwanted” being the key word.

A male friend of mine mentioned that whenever a guy points out that, no, he does not want to be harassed by women on the street, he gets ridiculed by other men. That, right there, is why it’s so difficult for men to admit being harassed or assaulted, and why male victims are marginalized. Male rape is still largely considered either impossible, “not a big deal,” or, as I’m discussing in an upcoming post, simply hilarious. I don’t know how else to say it: this is a fucking problem.

Anyway, I’m at 1,400 words now, so this seems as good a time as any to stop. Here’s the tl;dr version for people who minimize the problem of street harassment: check your privilege, put yourself into someone else’s shoes, and consider the fact that the world doesn’t fucking revolve around you.

On Men Who Think Street Harassment Would Be Awesome

Occasional Link Roundup

I’ve finally been reading again! So here you go.

1. My friend Michael on why evangelical Christianity fails to appeal to him: “I do not feel broken. I do not feel particularly sinful. I do not feel lost. Your savior is of no use to me, because I do not need to be saved. Your meditative “self-actualization” is of no use to me, because I know who I am.”

2. Clarissa explains why trying to psychoanalyze politicians is a waste of time. (Also, for all you armchair psychologists–it’s impossible to diagnose someone you haven’t met and spoken to.)

3. On the terminology of pro-life and pro-choice movements, and why both words are actually inaccurate.

4. People who clearly don’t understand disability are concerned that people fake needing a wheelchair to get through airport security faster. Best comment: “I’d seriously much rather have someone cut in line than have someone who’s in pain be denied a wheelchair, charged extra for it, or assumed to be cheating.”

5. Why you should vote no on Minnesota’s Same-Sex Marriage Amendment (if you live in Minnesota, that is). I’m proud to know the person who wrote this: “Vote no, because there’s no such thing as gay marriage. There is only a legal covenant of care between consenting adults, who may or may not be together forever, who may or may not have children (which may or may not be related to them), who may or may not be of the same gender, and who may or may not be of the same sex.”

6. Two fascinating recent pieces on Role/Reboot drew some very interesting analogies. One was between the narrative of men as “weak” and that of Muslims as “weak.” The other was between letting boys ignore girls’ boundaries when they’re little and letting men ignore women’s boundaries when they’re older. Of course, Analogies Are Imperfect™, but the articles are fascinating.

7. Lisa Wade on what’s wrong with hookup culture. Hint: it’s not the fact that women are having casual sex; it’s the fact that sexism permeates it (as it does everything else in our society, of course).

8. On boundaries in relationships, and how they can be emotional, not just physical.

9. Bridget Gaudette on how having sex and enjoying it led her to abandon religion. Fascinating.

10. Atheism that concerns itself with social justice is great. End of story.

11. And, finally, a beautiful piece on overcoming social anxiety.

Occasional Link Roundup