After atheism, I’m always waiting for the other shoe to drop

In New Atheism: The Godlessness that Failed, Scott Alexander explains how New Atheism was a much bigger phenomenon than younger people realize, and theorizes about its demise.  Scott’s hypothesis is that New Atheism seamlessly transitioned into the social justice movement (while leaving the remaining atheist movement behind with all the anti-social-justice folks).  I don’t entirely agree, but I’ve advocated similar theories myself.

But as much as I enjoy theorizing about the demise of New Atheism, I’d like to highlight a point Scott makes in his conclusion:

I’ve lost the exact quote, but a famous historian once said that we learn history to keep us from taking the present too seriously. This isn’t to say the problems of the present aren’t serious. Just that history helps us avoid getting too dazzled by current trends, or too swept away by any particular narrative.

The “current trend”, the current paradigm of the culture wars, is social justice.  As a former atheist activist, and current social justice activist, I am perpetually concerned that social justice will crash and burn the same way atheism did.  I mean, isn’t it practically guaranteed?  Do you really think that 10-20 years down the road, people will be concerned about the same things?

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Paper: On the Racialization of Asexuality

Every month I repost an article from my archives.  Since this week is Ace Week, I thought it might be appropriate to repost one of my articles about asexuality.  This is a fairly recent article, from 2018, summarizing an academic paper from 2014.

I borrowed a copy of Asexualities: Feminist and Queer Perspectives, which is an anthology of scholarly articles published in 2014.  Sennkestra wanted to write summaries of each chapter, but ran out of time, so now I’m doing that.  For the first chapter, I selected “On the Racialization of Asexuality“, by Ianna Hawkins Owen.  You might remember the author from our interview with her several years ago.

In the introduction, Owen says,

Many authors have claimed, in one way or another, that “little or no” scholarly attention has been directed to asexuality in humans prior to the twenty-first century.  In response to such observations, I offer that asexuality as a concept has long been invoked in the study of race.

So what you can expect from this article, is the reinterpretation of historical images and ideas as “asexual”.  Now, this is something that ace activists commonly complain about in  academic approaches to asexuality: using overly broad definitions of asexuality in order to include historical examples that at best are irrelevant to the modern day, and at worst are basically stereotypes.

But this is different!  Owen writes about historical stereotypes and misunderstandings of asexuality, and explicitly describes them as such.  Then she shows evidence that these misunderstandings still influence reactions to asexuality today.

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Cancel culture and celebrity worship

“Cancel culture” is an alleged pattern in progressive spaces, wherein people boycott the work of someone who is said to have done something problematic. For a mainstream perspective on cancel culture, I suggest The New York Times, and for a perspective more critical of the concept, I suggest The New Republic.

I won’t review all the arguments surrounding “cancel culture”, but will draw a comparison to the adjacent concept of “callout culture”. Callout culture is also an alleged pattern in progressive spaces, but instead of boycotting problematic people, it was about the harassment of problematic people. Callout culture was extensively discussed circa 2015, when I made a linkspam about it. My feelings about it were mixed at best.

Whatever my feelings about “callout culture”, I feel that “cancel culture” is simply an inferior concept. Compared to harassment, boycotts are less obviously bad, and obviously less bad.

Furthermore, where the target of harassment could be anyone, the target of “cancellation” is almost always cultural creators who are very popular and successful. Their supposed punishment, is that they become less popular and successful–and yet they are still more popular and successful than either I or most of my readers. “Cancel culture” completely centers the top 1% of cultural creators. It is, essentially, a complaint that the gods among us are sometimes granted slightly shorter pedestals.
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What is a “positive male role model”?

On the subject of how feminism can do better to help men, one suggestion I’ve heard many times, is that we need to provide better role models for men.

Honest question: what does that even mean? I don’t understand what “role model” is, why I would want one, or how it would solve anything.  To me, “Who are your role models?” is a writing prompt they give you in elementary school, which was endlessly frustrating and never made the least bit of sense.

My frustration is compounded when people go on to suggest specific celebrities to be role models.  For example, “Terry Crews is a great guy, and a great model for 21st century masculinity.”  So, I know Terry Crews as someone who has done work against sexual violence, but that doesn’t make him a role model to me.  I’m confused about how that would even work.  Are you suggesting that I follow news about Terry Crews and imitate what little I can glean of his viewpoints and habits?  The solution to the crisis of masculinity is… more celebrity news?  Color me skeptical.

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In (reluctant) defense of the atheist movement

Something I hear people say, is that self-identified atheists, and “new atheists”, are terrible. They’re racist and sexist, and their main mission is to bring about the death of religion through a series of trite “gotcha” arguments. Now, as someone who was involved in “new atheism” from 2007 to 2017, and then quit for some of those very same reasons, I always want to say, “Yes, but also no.”

Yes, the atheist movement is terrible, but no it has not always been so, and is not wholly so. In particular, you should not assume that every self-identified atheist is just a Dawkins fanboy armed with a series of atheist proverbs. I mean, I participated in the atheist movement for a decade and I was in fact never a Dawkins fan, and I spent many years complaining about atheist proverbs myself. Yes, be critical of the atheist movement, but be careful that it doesn’t veer into stereotyping and sweeping generalizations.

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The incoherence of race and ethnicity

As I’ve mentioned many times, I hold a lead position on The Ace Community Survey. One of the things we track, is ethnicity/race. Many years of dealing with that nightmare of a section has greatly impressed upon me the complexity and ambiguity of the concepts.

One of the big complications is, we’re an international survey. Well, the survey is in English and recruits from English-speaking online communities, so it tends to be biased towards predominantly White countries and the US in particular. But you know what they say about race being a social construct? The primary consequence is that different cultures have constructed race in different ways. The secondary consequence is that even within a single country there are multiple interacting constructions of race. There’s basically no neutral way to ask about race, nor analyze the results.

So I’m going to talk about the ins and outs of race, drawing upon my experiences with our international (but US-dominated) survey.

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Social Reproduction

In my series discussing capitalism and socialism, I want to discuss another Marxist idea: the social reproduction of labor.  Basically it refers to a collection of social activities needed to maintain a labor pool.  An introductory article (suggested by Coyote) has a good description of how social reproduction occurs:

1. By activities that regenerate the worker outside the production process and allow her to return to it. These include, among a host of others, food, a bed to sleep in, but also care in psychical ways that keep a person whole.

2. By activities that maintain and regenerate non-workers outside the production process–i.e. those who are future or past workers, such as children, adults out of the workforce for whatever reason, be it old age, disability or unemployment.

3. By reproducing fresh workers, meaning childbirth.

It may be noted that social reproduction is essentially unpaid labor, and is disproportionately performed by women.  Thus, social reproduction theory draws a connection between Marxist and feminist theory.

However, I would fault the introductory article for failing to offer any good explanatory narrative.  Why is social reproduction unpaid, as compared to more “ordinary” labor being merely underpaid?  “Capitalism”, “neoliberalism”, and “sexism” don’t cut it as explanations.  So in this post, I’m going to offer a basic explanatory narrative, based on externalized costs.

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