What Cissplaining Isn’t

I had a professor (not an adjunct, full Phd) who was a great anthropologist, feminist & activist. I’m not pretending to know a tenth of what she knows about anthropology, but the course was on gendered violence – a topic I do know a lot about – and she had obviously thrown in some stuff about violence against trans people without bothering to read or understand it. I would guess that she got some feedback about needing to included in a course about “gendered violence” but just wasn’t interested in studying trans people (fair, everyone has their own speciality and interests).

I don’t mind that she didn’t know anything about trans experiences of domestic or sexual violence, but when she got to the one week of the course where we were talking LGBTQI she said some things that were **obviously** wrong. Badly wrong. I was wondering where she got her info …

… then she cited me.

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Pervert Puns for Justice

On my last post reader lumipuma was surprised to hear I had conceived of my blog’s title as a pun, and wrote this comment:

This blog’s name is a pun? Now I’m slightly perplexed on why you’d want to pervert justice, in addition to just wanting pervert justice.

I had always assumed the verb/noun pun was apparent, but as it is not, Lumipuma deserves a serious answer to what is a serious question.

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I am thankful

Yesterday, while USians were curled up at home feeling thankful and/or gluttonous, feminists around the world were celebrating a different day: the UN’s International Day for the Elimination of Violence against Women. Few noticed in the US, I’m sure, because of their own major holiday, but there were things to note. In the coverage of the protests by Agence France-Presse, reporters noted that many demonstrations sang A Rapist In Your Path, a song written & first performed in Santiago, Chile.

One might think that Chileans would be particularly proud that a local protest song has become a worldwide dance anthem, translated into dozens if not hundreds of languages on its way to being performed on every continent. (Except Antarctica?) And likely many are, considering how many showed up to those protests, but the government in Santiago is not among the fans: they used water cannon on the dancers. Yes, in another spectacular example of Unclear on the Concept, feminists protesting violence against women were met with violence against women.

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Explaining Horizontal and Intra-Community Hostility: Aoife Helps Out

Aoife O’Riordan who writes (or wrote, last post was in 2017) the blog formerly hosted here on FtB Consider the Tea Cozy once wrote a bit about anti-bi-woman sentiment in lesbian communities. She doesn’t gives us much about causes, but she does identify a problem similar to that experienced by trans* women in queer women’s communities (especially but not only those that label themselves lesbian communities). This should be no surprise, since she’s actually attempting to use the experience of cis bi-women to educate other cis people about the experiences of trans* people who share their communities.

There’s lots of lesbians, you see, who won’t date or sleep with bi women. Even if there’s mutual attraction, they don’t want to go there, simply ’cause we fancy men as well. Girl meets girl, girl fancies girl, girl finds out girl also fancies guys, girl backs away in disgust. While it’s absolutely their right to reject whoever they like for any reason the like (of course!), it still sucks to hear. And the fact that it’s a pattern familiar to almost every bi woman I’ve talked about is, y’know, a problem. This doesn’t mean that every lesbian in the world has to date the first bi woman who fancies her, regardless of whether the attraction’s mutual! It just means that a lot of bi women (and hopefully loads of lesbians too) would like it if the lesbians who do feel that way took some time to think about whether their feelings might be based on prejudices and stereotypes. That’s all.

But this anti-bi-woman prejudice, where it exists, isn’t explainable as a reaction to some genital configuration because it is just as prevalent when lesbians interact with cis bi-women as it might be when lesbians interact with trans* bi-women (though in practice it appears to be dramatically more prevalent, because sexual orientation tends to take a back seat to biological sex – past or present – in discussions of cis* lesbians interacting with trans* folk).

We have to draw on other knowledge to help us explain this intra-community split. Fortunately, I’ve written about this before on a Pharyngula thread:

[After WW2 and the Holocaust,] people wanted an ethical system that said, “Never again” and meant it. Clearly the deontology of divine command didn’t do it. You couldn’t count on contractarianism to make a government respect its citizens. So, what then?

The infinite, the universal, the transcendent is what. If we can’t give human beings an infinite, transcendent value, then there will always be the possibility that some community or nation will believe that mass killings are desirable based on comparing the value of those human beings (to the nation considering the killing, not to those people themselves) to the value the society places on its own goals.

Infinite worth was the way out of the despair of WW2. Existentialism spread like wildfire. Good stuff, in its way. It gave us terms & concepts like “devalue”.

If you see yourself as horribly devalued, however, and you latch onto infinite value ethics as your level to try and achieve your safety, a couple things [might] happen. First, you try to universalize: you want to get every woman on your side, the struggle is that important. Thus, “we’re all in it together”, thus “we’re all exactly the same in the way that matters most”, thus, “those sufficiently different from me that I truly can’t imagine myself ‘the same as’ cannot be in my category”, thus “those falsely claiming to be in my category are jeopardizing my movement and thus my safety,” thus “it is appropriate to label their destabilization of this category upon which I rely for my ultimate safety ‘an attack’ ”.

[This particular chain of ethical reasoning] also shows how the same women can claim to be anti-racist (“we’re all in this together, of course I care about women of color”) but end up pursuing an agenda that has nothing to do with ending racism (“The real oppression is sexism, it’s universal to every society.  So when we get rid of the real oppression, *THEY* won’t need racism to divide us and racism along with all those other subsidiary oppressions will pass away” – AKA “there will be no racism after the revolution, so don’t worry your nappy little head about white supremacy”). [original comment lightly edited for our purposes – cd]

Keep in mind that these aren’t thoughts that necessarily flow from existentialist ethics. Indeed de Beauvoir’s graph on ethics and morality was called, “Pour une morale de l’ambiguïté” (in english traditionally rendered: “The Ethics of Ambiguity”), and the intolerance of destabilized categories of essence is directly contrary to de Beauvoir’s concept of self-directed, self-determined essences. Nonetheless, these ethical statements about the negative value of subdividing the category of woman are descended directly from de Beauvoir’s leading-edge, second-wave existentialist feminism. This is, in fact, one of the reasons why I find exclusionary feminisms so incomprehensible at times. They clearly attempt to preserve quite a lot of de Beauvoir and other early second-wave feminisms, and yet they fully reject aspects of those feminisms that were fundamental to their cohesion and their ethics. In the language of de Beauvoir, they have embraced facticity and rejected transcendence.

Nevertheless, while hollow-boned, feather-winged flyers were not inevitable once early archosaurs evolved, and while hollow bones and other aspects of modern birds would be in conflict with the mode of existence that made early archosaurs what they were, looking backward we can say that birds’ descent from those early archosaurs is a historical fact. Likewise, it is a historical fact that these ambiguity-rejecting, fear-based feminisms descended from de Beauvoir’s feminism (albeit with admixtures from independent sources).

It can be very difficult to understand how trans* exclusive feminists who appear to cling to the second wave can simultaneously reject so much of the second wave’s fundamental insights. But this is not because the development of these feminisms and their ambiguity-rejecting ethics is inherently incomprehensible. Rather, the difficulty in understanding comes from attempting to derive these feminisms based solely on prior feminist categories. In fact, other sources of fear or love, other priorities and values, even other meta-ethics from entirely outside feminism are constantly mixing with our existing feminisms. At times, they enrich our work and make it more effective, as with Kimberlé Crenshaw and the development of intersectionality. At other times they mix poorly. But on its own, bringing into feminism other aspects of women’s experiences, knowledge, and thought is not a bad thing. Indeed it’s a good thing. We wouldn’t have feminism at all if we weren’t allowed to bring those things into a feminism that did not yet include them. How else would we have gotten a feminist labor movement? How else would we have gotten a feminist movement for a more ethical judaism?

So let’s understand that this fear of the other, this fear of destabilized categories, when brought into an early existentialist feminism that offers hope of a universal, stable category of woman, a category that can then be called upon for universal action, can seem wise. It does not instantly negate the opposition to sexism that is the organizing principle of all feminisms. But if you hold existentialist feminism to the light in just the wrong way, it seems as if our fears as women of sexist domination absolutely demands easy categorization, eradication of ambiguity, an undivided unity of interest.

It is tragic, but even the existentialism that so many thought offered a way to guarantee that we fallible humans would live up to our own mutual promise, “Never again,” cannot prevent dehumanization. It cannot prevent violence. It cannot prevent – and it has not prevented – genocide.

The cry for easy categorization, for undivided unities in the face of violence is a cry of fear. It guides us towards liberation no more reliably than any other fearful response. But it is comprehensible, and it should not on its own negate efforts to feel and to offer sympathy across the boundaries of rigid categorization those crying out in fear construct. Indeed better understanding and sympathy for the fear can often be useful in opposing the ossification of these new and contested constructions.

 

 

PZ’s Pull Quote Leaves Me Cold: Racism, Sexism, & the Adjunct Crisis

PZ, as is his wont, has a post up about higher ed jobs and the outsourcing to adjuncts and guest lecturers of work that used to be done by the professoriate. It’s a good problem to highlight, but the article he quotes leaves me cold:

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Straight People Make Me Want To Fight Imperialism & Colonialism

I know my best friend got this from another friend, so it’s probably making the rounds of the internet. Knowing exactly how hep & with it I really am, I presume some number of you have seen this already, but I couldn’t resist sharing it when it seems relevant to a number of recent topics here, including the definition of “Oppression = Prejudice + Power“. Here’s someone with a novel way of fighting prejudice, but with no clue about fighting oppression:

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Happy Juneteenth

Portland has an awkward history of Pride overlapping with Juneteenth, and this year it happened again. If you had a choice of going to a Pride celebration or a Juneteenth celebration but couldn’t be a part of both, which would you attend? Why?

For me it’s a bit academic, living in Canada where Juneteenth isn’t celebrated (for obvious reasons) and Pride is on a different weekend anyway. But it’s still a chance to look at important issues of how we prioritize our lives and the causes that we value. I think right now I’d prioritize Juneteenth if for no other reason than the Canadian kids have been to lots of Prides and zero Juneteenths, but it would get harder to answer if we’d been to both the same number of times.

Police Violence is Racialized And Racist, But That’s Not All

About 15-20 years ago now, I first encountered studies whose data found a person’s disability to be a stronger predictor of police shootings than race. It is tragic, it is racist, and it is utterly predictable that the US law enforcement system would kill Black men disproportionately. I’m very, very glad that issue is getting attention and hope that the even more disproportionate killings of indigenous and First Nations men get the same attention. Our racism must end, and the NFL protests among other avenues are fruitful efforts to bring attention to racist killings by police officers and the utter lack of accountability for them.

I hope, however, that there is room enough for us to discuss not only the racism of police, but other things as well. The increasing militarism of the police gets some attention, though it is frequently (and wrongly) framed as an alternative reason for concern, as if it’s not okay for white people to care about racist killings of Black men, but if we concern ourselves with police militarism generally then we’re being “fair” or “reasonable” by devoting ourselves to an issue that affects all of us. But receiving very little attention is the slaughter of persons with disabilities.

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Rapists’ Lives Matter. Oh, and Fuck the Poor.

As has happened many times and in many places, a Michigan rapist has been given parental rights and joint custody over a child born from one of those rapes. Though this particular case happened in Michigan this bullshit has received media coverage before. And before that. And before that.

Should I go on? Probably not. Samantha Bee did, and that still hasn’t helped.

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Feminist Friday: Feminism’s Forgotten Name

Maxine Hong Kingston is one of many feminists engaged in what we would today call intersectional theorizing, though she was writing in that mode at least two decades before Crenshaw would give activists the term intersectionality. Her book of fables and thought, The Woman Warrior (1976), has gone on to be a university staple in many different disciplines. The Woman Warrior is taught so widely, in fact, that the Washington Post includes in a piece about the book and its prominence:

It gained a following that seems, if anything, to have increased over the years.

Thus, for example, Bill Moyers has reported that “The Woman Warrior” and Kingston’s second memoir, “China Men” (1980), are the most widely taught books by a living American author on college campuses today, which echoes a claim made by the Modern Language Association. This rather astonishing information no doubt reflects the various categories of political and cultural opinion to which Kingston’s work appeals, but it also means that “The Woman Warrior” is probably one of the most influential books now in print in this country — and certainly one of the most influential books with a valid claim to literary recognition.

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