Category Archives: feminism

Rape Culture: A Comparison

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While discussing issues surrounding sexuality and gender I encounter a great many conversations affirming the idea that we live in a rape culture, a society that excuses, normalizes, or even condones particularly male perpetrated sexual violence toward women and girls. Considering today’s third wave intersectional feminism, which declares itself diverse and inclusive of people of all colours, shapes, sexual orientations, and a wide variety of gender identities, I find it interesting that I still keep encountering this simplistic, exclusionary, unilateral understanding of violence and violence acceptance: it is women who are raped, men who do the raping, and this specific gendered practice which society does not take seriously enough.

As a female survivor of male assault and an anti-violence activist, I’m more than familiar with the public and private responses to any experience like mine: an automatic outpouring of empathy for the female survivor and pitchfork-wielding anger directed toward that person’s male attacker. I’ve seen this time and again with little variance, no matter where I go, no matter my audience, to the extent that I would be genuinely shocked if I stumbled upon anyone who blamed me or dismissed my account of those events.

This, of course, is good news, but I have struggled in vain to find that same compassion and understanding for my many acquaintances and loved ones who have suffered the same or worse, but are male or whose assailants were female, who I am regularly told don’t exist, don’t matter, or are unfortunate but not part of the “real” or “larger” problem we need to address (never mind the way I’m dismissed when I tell of my experiences at the hands of other women). If you’ve read my blog before, you know that my thesis on the subject of rape culture is that it is victims outside this male-on-female model, including LGBT individuals, but especially male victims of any kind, who are widely swept under the rug, neglected, blamed, and mistreated when they are raped. To illustrate my point perhaps more succinctly than I have in the past, here is a simple pop culture comparison.

 

In 2012 multiple Steubenville high school football players took egregious advantage of a female peer while she was passed out drunk at a party. There were members of the district staff who were aware of the incident but kept quiet, and some even attempted to cover it up. When the story broke, the American people were quite justifiably in a blind rage about this, calling for the heads of the rapists, coaches, and district. Two boys and a staff member were convicted and sentenced. Many other staff were forced to resign and charged, and these events even allowed other cases to be uncovered and addressed within the same district, which appeared to have covered up other assaults, as well as cases of child abuse.

This story is frequently held up as an example of rape culture, despite the outrage expressed by pretty much everyone at the events, despite the fact that most of those involved have been held criminally responsible in accordance with due process, and those who weren’t have lost their jobs, status, and reputation. In this culture where it is supposedly normal and acceptable to rape women, rapists were tried and convicted along with those who enabled them, and everyone’s reputation was smeared across the country in a sensational news story among echoing cries for castration and death.

In 2015 Brock Turner took advantage of a female peer while she was passed out drunk. The two men who discovered and helped her were hailed as the heroes they are. The rapist plead guilty, was convicted, and was sentenced, though his sentence was abnormally light, offensively lenient. When the story broke, the American people were, again very justifiably, foaming-at-the-mouth angry. They called for the heads of the rapist and the judge who sentenced him. When Turner was released from prison there was another wave of outrage as the public was reminded of him and his callous crime, solidifying his name in history as synonymous with a host of ugly and well deserved pejoratives.

Like the previous case, this story is considered a quintessential example of rape culture, despite the outrage it sparked in every corner of the country. It has been widely used to argue that rapists get off easy due to a lack of public interest in punishing them, even though there are currently over 15,000 people incarcerated in federal prisons for sex crimes, even though the average sentence for convicted rapists is about 10 years, not the three months young Brock got away with serving. Turner’s fate is in no way typical for his crime, even less a consequence of his gender, especially when you consider how much more leniently female rapists are treated under the law. It’s overwhelmingly apparent that it was the wealth and influence of Turner’s family that got him off easy, not his sex. And yet this case is iconic in the conversation surrounding the theory of rape culture, used to promote the idea that the American people are okay with women getting raped and don’t care if rapists are punished.

However, in stark contrast to these news reports, a year prior to the events of People v. Turner actress and comedian Amy Schumer gave a speech at the Gloria Awards and Gala. She detailed a story from her college days in which she, sober as a judge, took advantage of a male peer who was so drunk that he couldn’t stay conscious. The line “Is it still considered head if the guy falls asleep every three seconds?” stands out in my mind. And this wasn’t an apologetic admission of guilt, either. This speech was an empowerment story, a brag about how she used a mentally and physically incapacitated person to regain her confidence in her body and her sexuality.

And this time, there were no torches, no pitchforks, no public outcry at all. There was no court case, and no judge held accountable by the people to give a proper and deserved sentence. In fact, there was applause. Social media was ablaze with an outpouring of love and appreciation for Schumer, and she was hailed across liberal news outlets as courageous, empowering, and feminist. She was praised for this speech on Huffpost, Gawker, Bustle, Vulture, and the Washington Post, to name just a few.

Amy Schumer committed exactly the same crime that earned the likes of Brock Turner national vitriolic outrage, and yet the few journalists who tried to point out that her actions even constituted rape were largely ignored or dismissed. There’s even an article entitled “No, Amy Schumer did not give a speech celebrating how she raped a guy,” in which the author blames Schumer’s victim on the grounds that he drunkenly initiated some acts (conspicuously ignoring the fact that Schumer painstakingly described him as being so wasted that he was not himself, had little motor function to speak of, and that he repeatedly lost consciousness during the encounter), and even suggested not-so-subtly that he was the one taking advantage of her due to her dissatisfaction with the experience in the moment.

If either of the women in the above criminal cases had initiated their encounter before passing out, would that have made the men involved not rapists? Would those men have become her victims, rather than the other way around, had they reported feeling uncertain, disappointed, or disgusted by her drunkenness while they raped her? Is there any conceivable excuse by which their actions would not still have been universally and emphatically condemned? Is there any conceivable order of events in which Brock Turner or Ma’lik Richmond would have been praised for penetrating a drunk, unconscious woman?  Imagine feminist pundits and journalists, members of a movement whose platform is largely centered around its opposition to sexual violence, hailing those men for their courage had they told their stories on a stage with the goal of empowering men.

No. The difference is clear: Amy Schumer, a woman, is celebrated for raping a man, while men who are caught committing such acts against women are met with conviction, prison time, and the uncensored hatred of every American who reads the news.

So tell me, which gender’s rapists are widely condoned, excused, or swept under the rug? Who is most often told they are asking for it? Who is blamed for their victimization? Who is ignored, laughed at, or disbelieved? If any national news story is to be held up as an example of rape culture, it is the story of Amy Schumer’s speech, in which she brags publicly and unabashedly in front of cameras about raping a young man, and is met with congratulations, in which anyone who objects to her actions is dismissed as hyperbolic or confused, in which the national conversation about rape and the way it’s addressed continues to exclude female perpetrators and male victims because they are generally believed to not exist or not to merit discussion. This is what rape culture looks like.

Don’t misunderstand me. I have no doubt that there are cases in which women are mistreated by the criminal justice system while attempting to report victimization. I’m sure that there are places where women have been disbelieved or told they shouldn’t have been drinking, however patently condemned this practice is by the overwhelming majority of our society. My argument that this sort of treatment is not considered acceptable and is not ubiquitous should not be taken as an ethical statement excusing it. Officials who actually do behave this way should be exposed and punished.

But everyone is aware that women can be, and sometimes are, the victims of sexual assault. Law enforcement and social workers are trained to anticipate female victims of male assailants, and to believe and assist the woman accordingly. Everyone is horrified when male rapists appear in the news, especially when they fail to be properly punished. (Of course, if more women were aware of this, rather than buying into the narrative that they will be disbelieved and blamed by the public and the criminal justice system alike, more women would probably be willing to report.)

But further, male rapists do appear in the news, earning those news stations hoards of outraged viewers. They don’t get laughed off as unusual or silly. Unlike men, women are not assumed to always want sex; their gender and sexuality are not treated as indicators of blanket consent. Men and boys are taught to be respectful and that one of the worst things they can do is take advantage of a woman, while girls get no such lesson. Unlike men, women who say no are not called homophobic slurs or considered less of a woman. Male perpetrators are not celebrated or represented as a comedy trope. Women aren’t laughed at when they try to report, nor are they told there’s no such thing as a female rape victim or that they ought to be happy they got laid. No one hi-fives them or calls them lucky. Female victims are immediately met with compassion when they reveal themselves as such to any audience; they don’t have to seek out small online communities within a fringe human rights movement to find someone, anyone, who is willing to give them empathy and understanding for their suffering.

The majority of the neglected, ignored, and blamed rape victims are male. If you’re going to discuss rape culture, you wouldn’t just be remiss, you’d be neglecting the bulk of the problem if you didn’t address the way we respond to male victims and female rapists.

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Filed under antifeminism, discrimination, equality, feminism, men's rights, rape, rape culture, sexual assault

The Fourth Wave

Many modern feminists decry the fairy tale narrative of the princess who needs to be rescued. I, too, much prefer the story in which the princess rescues herself.

Based on this sentiment, I find it contrary, then, that so many modern feminists are intent upon achieving their ends by begging men and the establishment for their legitimacy, as if it were someone else’s choice if we are legitimate. Rather than focusing on being equals, they instead demand to be viewed as such. Rather than demonstrating our adequacy and excellence to earn respect, many women merely demonstrate their grievances to earn sympathy. I find this unbecoming of an empowered 21st century woman, especially in light of the movements that preceded us.

The first wave addressed legal inequalities. They said “we can do it,” and then they proved it. They did this by demonstrating their competency, their tenacity, their strength, and their courage. Because of them, we have property and voting rights we might not otherwise have had, enabling us to better participate in our politics and economy.

The second wave addressed systemic inequalities (albeit with some really terrible offshoots of postmodern thought interspersed between their advancements). The women of the second wave used strength of will to pursue their goals, kicking down social norms and laughing at anyone who suggested they were incapable or bound for failure. They sought to prove that they were as formidable as any man in any field, and they were largely successful. Their hard work enabled us to control our bodies and better pursue our careers, among other accomplishments.

But the third wave seems to have done away with that will and excellence in favour of more emphasis on postmodernism, and rather than “we can do it,” women declare that they can’t, instead requesting help, handicaps, and accommodations. Unlike their mothers and grandmothers, they don’t seek to be treated the same as any man. They seek to be given considerations and provisions that men don’t receive, putting forward their perceived injury as justification for the kid gloves with which they ask to be handled. In the name of women’s empowerment they ask to be treated as fragile, helpless, and incapable, so pitiful as to justify policies that often neglect or harm others (like the original VAWA and the erosion of due process), or policies that are downright degrading to women.

They ask for affirmative consent policies, predicated on the idea that women can’t advocate for themselves, that we are too helpless to discuss our preferences and boundaries without the intervention of our partners and the state, and that we are so under the thumb of social pressure that we lack the strength of will or cognitive power to say “no thanks” or “I’m not interested.”

They ask that traditionally masculine fields specifically recruit and cater to women, as though we were not capable of pursuing our own interests without being marketed and pandered to, as if we need someone’s permission and a flashing neon invitation to become doctors, engineers, physicists, or economists.

They claim that women are harmed by things as inconsequential as a compliment on the sidewalk or a scantily clad image in a game, that the expectation of wearing makeup and bearing children is too great for our fragile wills to overcome by mere examination and choice.

They ignore the incredible strides women have made in the past 150 years, treating us as injured children rather than the force to be reckoned with that the generations before us proved us to be.

The “we can do it” attitude of the past empowered women to move forward and succeed, while today’s approach instead mires women and girls in fear, learned helplessness, and self doubt. Which would you rather teach your daughters? I want the next generation of women to be respected, not pitied.

If there is a fourth wave, and if I have anything to say about it, it will be a movement to reclaim women’s dignity. If this movement can come to pass, I will proudly call myself a feminist:

She was patronized, insulted, and stripped of her agency. She was called ignorant for believing in her strength and hateful for seeking to dismantle the structures that unjustly benefit her. She was discouraged by dramatized narratives of discrimination and bigotry, frightened by falsified violence statistics, and threatened by those who wished to silence her.

Nevertheless, she persisted.

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Filed under antifeminism, empowerment, feminism

On Subjects and Objects

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Laci Green, from her video on objectification

Lately I’ve been mulling over some thoughts on the subject-object dichotomy that feminists talk about sometimes, and I think there’s a grain of truth to it. While I disagree with many of the ways feminists characterize it (particularly that it is unilaterally harmful), there is definitely a binary paradigm of actor and object by which we view men and women respectively, and this is true within both feminist and traditionalist gender philosophies.

Men are viewed as agents, as actors: assertive, capable, and often dangerous. They are viewed as protectors and providers, and sometimes even as heroes, or as the perpetrators of violent crime. Men are the ones, as the perception goes, who make the first move in the dating scene, negotiate shrewdly in business, rush into burning buildings, and violently harm others. In positive and negative ways, men act.

Women, conversely, are viewed as victims. Women are definitely objectified, but not sexually. We are objectified by the idea that women are leaves on the wind, that our fate is to be guided by social norms, controlled by tradition and society, and victimized by violence. Women are acted upon.

Thus it is easy for us to garner sympathy by describing the ways in which we perceive we are acted upon. When we are or believe we are victims of violence, mistreatment, systemic disadvantage, or bad luck, we are viewed as the sympathetic protagonists of a story of struggle. People are willing to listen to our complaints, come to our aid, and rally behind us. The other side of this coin is that we are ignored, apologized for, or minimized whenever we act as harmful agents (either toward ourselves or others). When we commit acts of violence or mistreatment, when we make mistakes or otherwise fail to act responsibly or respectfully, we are told it isn’t our fault, and our victims are swept under the rug. When we fail to express a lack of consent in sexual situations or attempt to negotiate for better pay or a higher position, we are seen as victims of socialization and cultural pressures, rather than individuals who made choices. When we act violently against another person (especially if that person is male), we are excused, presumed to have acted in self defense, or dismissed as though our actions have been minimally harmful.

If we put our hand on a hot stove, we are victims of that stove’s mistreatment. If we put someone else’s hand on the stove, we are victims of the stove’s coercion (and this plays out regularly in courts when women are charged with a violent crime).

A man’s identity, however, is tied up in his agency. He has responsibilities as a man, and he is seen as less of a man if he does not fulfill them, including providing for his family, sacrificing for his loved ones, and the competent execution of his life goals. As such, it is not part of the general conceptualization of men to be the victim of violence or systemic disadvantage. When men are victims of these, they are ignored or explained away. Men themselves will often acknowledge, for example, that as males they are more likely to be victimized by violence, but will still argue that violence against women is worse or more of a problem. This is because of the strange cognitive dissonance that happens when someone who conceptualizes himself as an agent or actor is acted upon by forces outside his control. Usually he is assumed to have done something wrong or stupid to earn the event that happened to him (such as in the case of violence victimization or the gender gap in criminal justice), or to have sought it out or enjoyed it (such as in sexual assault). He is seen as having failed to fulfill his responsibilities as an agent, or questioned for complaining at all. As such, most of mainstream society is reticent to accept that men can be legitimate victims. Or if they are, they are victims by virtue of other factors (such as the black victims of racist violence, who are seen by their colour but never by their gender, unless they are female).

If a man puts his hand on a hot stove, he is blamed for his foolishness and expected to learn from the mistake. If someone else puts his hand on a hot stove, he is likewise blamed for his inaction to prevent the harm that is done to him (such as the many male victims of partner violence who are asked, “why didn’t you fight back?”).

A woman’s identity, on the other hand, is often tied up in her victimhood or reception of action (especially for feminist women, but again, this is not specific to the feminist worldview). She isn’t seen as less of a woman if she demonstrates competence or agency, but she is inundated with ubiquitous messages about her victimhood, and her supposed inability to transcend that victimhood. In stories, the villain is identified by his willingness to harm her, and the hero by the sacrifices he makes to protect or rescue her. In real life, she is told even by those who purport to empower her that she will meet barriers in almost every part of life erected by those who actively seek to prevent her success. She is taught that the world will place her into an unfair role from which she will be unable to deviate, as though her personal choice to do something different were immaterial or unable to be actualized. She is told that she is likely to be harmed by others, regularly showered in skewed statistics about violence that, if she believes them, will make her fear for her safety whenever she is in public. She is taught to carry keys between her fingers and cover her glass in bars, but ultimately that if someone means to do her harm, there is little she can do about it. She is taught to be afraid of those pesky actors, men, who are very likely to harm her just by their natures.

Feminist advocates will assert that she needs a social movement to overcome gendered expectations (such as that to shave her legs or become a mother), as though she lacks the ability as an individual to choose her own behaviours, aesthetics, and pursuits. They will tell her that she cannot overcome the existence of sexist assumptions without sweeping policy changes and ubiquitous social campaigns. She is taught that real, insuperable harm is done to her by men finding her attractive, catcallers, magazine ads, and beauty standards, reducing her to hollow, childlike puppet to the culture, media, and beliefs of those around her. Meanwhile, a traditionalist father will threaten to sit on the stoop with a shotgun to scare off any men who come knocking, presuming their ill intent and her inability to consent, effectively deny consent, or ensure her own safety.

Apart from this, not only is she ignored or excused when she acts in a way that harms herself or others, but she is generally conceptualized as someone who cannot or does not act, not in positive or negative ways, not to prevent herself from being harmed, not to harm others, and not to move forward and be successful on her own merits. She is a non-agent, and as such it is practical or even necessary that she be afraid, vigilant, and protected and supported by others. But of course, because of this perception, she is protected and supported by others, even when she doesn’t need to be.

Obviously both of these perceptions, reinforced in a host of ways by feminism and more traditional viewpoints, are harmful to both men and women. But in many cases, as Warren Farrell puts it, “men’s greatest weakness is their facade of strength, and women’s greatest strength is their facade of weakness.”

Of course, each side has its own privileges as well. Agents are given the respect of presumed competence and autonomy. Women are, quite rightfully, tired of being infantilized. They should be treated as beings who are capable of directing their own destinies, as men are, rather than frightened with fear narratives and patronized with social campaigns. Conversely, victims are afforded empathy, compassion, and the willingness to help (and they are subject to lesser consequences for harmful or foolish actions). While an excess of victimization leads to infantilization, fear mongering, and a lack of respect, a dearth of it leaves real victims without the help they need. Sometimes men need help from others, and it’s a real tragedy that we are so reticent to acknowledge this, let alone provide that help.

It would benefit all of us to consider both sides of this coin and the harms we perpetuate when we, feminists, traditionalists, and everything in between, promote this binary narrative of subjects and objects. The world is not divided into male actors and female victims. Men and women can act and be acted upon, and we would do well to remember this as we wade through all the false statistics, skewed definitions, and popular wisdom describing men and women as centuries-old stereotypes of human beings.

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Filed under antifeminism, empowerment, feminism, gender roles, Uncategorized

Women’s Rights Part 1: On Reproductive Freedom

I find myself more and more often repeating this sentence in debates with feminists: American women have more rights than men. To most people this is a shocking and unreasonable statement at first, due to how directly it contradicts conventional doctrine, but I think anyone reading this would have a hard time coming up with a legal right that American men and boys have in 2016 that women and girls do not (if you can come up with one, I’d love to hear it).

Now consider, for example, that baby girls have the right to bodily integrity, and are not permitted to be circumcised at birth. Or that women are not required to sign the draft registry at 18. Or that women and girls have access to shelters, hotlines, and other state-funded and prescribed services specifically geared toward them when they are victims of partner violence. I could write an essay on each of these, and I eventually will. This is the first in a series of essays that address cases of female legal privilege, rights that women and girls have in the first world that men and boys do not.

As if my ideas aren’t controversial enough, today I’m going to talk a little about abortion. More specifically, about reproductive rights.

This debate has been ongoing and ugly. Its emotionally charged nature has led it to become one of the more polarized topics of discussion our nation has seen. As a result, both sides have been reduced to absurdist straw men. Liberals who believe in bodily autonomy have been painted as baby killers who have no respect for human life. Conservatives who believe a fetus is a person have been described as flagrant misogynists who are pretending to care about protecting the unborn so that they can wage a war on women out of pure spite. This is a debacle that I’d like to think we’ll all be embarrassed by in a decade or two.

Personally, I fall squarely in the pro-choice camp. I think bodily autonomy is one of the most important human rights, and the freedom to choose to or not to be a parent is definitely up there too. Becoming a parent should always be a choice, one that is well thought out, decided out of a genuine interest in child-rearing, and never forced upon anyone by circumstance. I side with the (reasonable) feminists in that a woman’s right to contraception and abortion, women’s reproductive freedoms, should be secured, maintained, and expanded.

But here’s the side of the coin that almost never gets discussed: What about men’s? Even with the difficulties women face in this arena, we have far more reproductive freedom than men do.

First off, we have access to the overwhelming majority of contraceptive options, from pills and patches to shots, to IUDs and Nuvarings, to emergency contraception, and that’s just a brief summary. We can discuss if or to what extent these should be provided to us at low or no cost by insurance companies or the state, but the fact is that we have them. They were developed for our use and we are free to use them.

Should any of these myriad options fail us and we do become pregnant, we still have an array of options. We can choose to terminate the pregnancy (albeit with some difficulty, depending on things like location and wealth). We can carry the pregnancy to term and give the baby up for adoption. Or we can surrender the baby to a police station, hospital, or other safe haven, no questions asked (in most states, this is immediately considered legal parental surrender, and the infant is adopted as a ward of the state, at no legal risk to the mother), and we can do this or any of the above without so much as asking the father.

Alternatively, we can choose to become pregnant, have the baby, and raise it, needing no one’s permission to do so.

While it’s reasonable and admirable to fight to maintain these rights and make them more accessible to all women, in the most basic sense, we have the right to every imaginable resource in the process of deciding if we are parents or not.

Men aren’t so lucky.

In terms of contraceptive choices, men have condoms, and that’s about it. No pills, no shots, no patches, no implantable devices.  Granted, condoms are nice because you can see them, and most of us can feel whether or not one is in place. It’s obvious if a condom isn’t being used, is being used incorrectly, or fails. You don’t need to say that you trust someone to use a condom. It will be immediately apparent if they are not. This is not the case with women’s contraception. A man must trust that the woman he’s sleeping with is being honest about her contraceptive choices and is using them correctly. (This is not an accusation of deceit toward women as a group, by the way. Some women deceive their partners, just as some men do, but there are also women who are uninformed about the use of their chosen contraception. For example, not all women know that some forms of birth control are less effective while taking certain antibiotics.)

Legally, a man has no say in whether or not his female partner becomes pregnant, or what measures she may take to ensure or prevent pregnancy. She isn’t legally obligated to to adhere to his wishes, or even to disclose this information to him.  Should a condom break, birth control fail, or a female partner has been dishonest or poorly informed concerning her contraception use, sexual intercourse is treated as consent to fatherhood, even though it is not consent to motherhood. Obviously, he does not have the right to demand that she not become pregnant or have an abortion (which is admittedly reasonable – it is her body that is in question), but the only way for him to ensure he doesn’t have a child, with all its entailed responsibilities, is to be abstinent. She gets the final say on all baby-related decisions, and regardless of his opinion on the matter, he foots the bill.

A non-custodial father is responsible for child support regardless of his consent for the child to exist, regardless of his awareness of the child’s existence at birth. According to one Chicago judge, he can even be held responsible for the support of a child conceived with sperm he didn’t use for vaginal intercourse. The woman in this news report used sperm from oral sex to impregnate herself against her partner’s will, and the court has ordered him to pay $800 a month in support of that child. Even more outrageous, this expectation can apply even when the woman became pregnant by sexually assaulting the father, even when the father was a minor at the time of the conception. Sex with a woman, any sex, even non-consensual sex, is legally taken as consent to fatherhood.

I want you to take a moment to picture what the evening news report would look like if a judge had ruled that a female statutory rape victim must pay her rapist child support so that he can raise her child.

As a man, you can find out that you’re a parent, which you had no interest in becoming, even if the mother deceived or raped you, you owe hundreds or thousands of dollars, and whether or not you have that money, it’s a felony offense to fail to pay it. There are very few ways in which an American citizen can be imprisoned for poverty, but according to a 2009 South Carolina survey, one in eight inmates was incarcerated for failure to pay child support. That’s over 1200 people in the state of South Carolina alone, just in 2009, who were imprisoned for the heinous crime of having sex while poor.

A friend of mine (who has given me permission to tell this story) has been arrested on such charges. I’ll call him Mike. The child in question had been the result of an unplanned pregnancy, conceived long after he and the mother had discussed that Mike wanted no part in fatherhood, but she decided that she wanted to keep the baby. When the child was born, the mother, who did not live with Mike, agreed to take care of the infant herself, needing no help practically or financially, until she discovered that in order to access services like Medicaid, she needed to make an attempt to collect child support from the non-custodial father. She filed the claim and an amount was set. He was far too poor to make the payments by any reasonable standard, working a minimum wage job and barely making ends meet before child support came into the picture, but that didn’t stop the state trooper, who pulled him over for a dead tail light, from arresting him and carting him off to the county jail, where he was stripped, searched, and thrown into a cell for two days, most of that time having no idea why he’d been arrested in the first place. Mike has emphasized to me over and over what an unpleasant, confusing, and dehumanizing process it was.

The day of the hearing, the judge was disinterested in Mike’s insistence that he barely made enough to support himself alone, and did not have the money they were asking for, or else he’d gladly pay what was owed. The judge was accustomed to and tired of such pleas.  Mike was told firmly that he’ll pay, or he’ll go to prison. After being released, he wound up dramatically cutting his own living expenses in order to avoid another arrest. This required moving from his apartment to a camper on a friend’s property and eating so little that at one point he was close to starvation. All for the care of a child he hadn’t planned, hadn’t asked for, and to whom it had once been agreed that he would not be responsible.

Later, the mother of Mike’s child admitted to him that she did not need the money to meet the child’s needs, and could have ended the requirement at any time after being approved for the health insurance. But she enjoys receiving several hundred dollars in the mail every month, and doesn’t want to stop the flow of free money. So every month Mike pays. He is fortunate enough to have a better paying job now, and is in no danger of starvation, though that doesn’t stop me, as his friend, from being angry with his ex for putting him through all this, and angrier with the system for allowing such exploitation.

Mike’s case may sound extreme, but there are millions of men across the country who struggle to pay court ordered payments on pain of imprisonment.  In fact, a majority of child support arrears are owed by the very poor, parents with an income of $10,000 or less, whose median dues are set at 83% of their income.  Imagine being charged more than three quarters of your income for the crime of fathering a child.

Is this shameful extortion really the best way to ensure that the children of separated parents are appropriately cared for? You can’t feed your child from prison, after all. And when you get out, it’s not so easy to find a job that will support both you and the non-custodial child. Less severe deterrents include confiscation of the delinquent father’s driver’s license, another measure that does nothing to assist him in collecting an income that would help him make his payments. These methods seem better designed to punish men for being poor than to provide funding for the care of a child.

Court ordered child support is a violation of men’s reproductive freedom. Just as women are permitted by law to surrender all parental rights and responsibilities even after a child is born, men should have this right as well: the right to choose parenthood, rather than being forced into it. Many MRAs refer to this concept as “financial abortion,” but I would compare it to the safe haven laws that women have access to. Men who wish to be in their children’s lives, as many fathers do, are free to financially support those children to the best of their ability, and men who have no interest in fatherhood should be free to waive all rights and responsibilities associated with a child that may have been conceived and born without their consent, just as a woman has the right to waive her parental rights and responsibilities.

As far as ensuring the well-being of the child after such responsibilities are waived, we already have many social programs for helping single mothers raise children they wish to keep, from Medicaid to WIC to housing and heating assistance to other grants, and I’d be happy to see these programs expanded, unified, and made gender neutral (since some custodial parents are fathers) to ensure that no child goes hungry. A child’s well-being should not depend on its parents’ willingness or ability to pay for its needs. Child support should be a social program, not a punishment for an unwilling father. This solution would be far more effective in ensuring that the child’s needs are met, without extorting the non-custodial parent into poverty and cyclical incarceration.

Now let’s take a look at the other side of reproductive rights: the right to parenthood. A woman needs nobody’s permission to be a mother. If she can become pregnant, she can be that baby’s caregiver, barring any extreme behaviours that any reasonable person would agree would make her an unfit mother (such as severe drug addiction or child abuse).

Men who are separated from their children’s mothers, on the other hand, are unlikely to see their children even as often as the mother does, even if he is paying child support. According to 2009 census data, only 18% of separated fathers are the custodial parent. More comprehensive data from 2007 showed that a mere 20% of fathers had equally shared custody.  More specifically, to counter the frequent feminist point that this disparity is because men simply do not sue for custody, in a five-year study of 2,100 Massachusetts fathers who sought custody, only 29% were awarded primary custody of their child.  Other similar studies have had different findings, but the fact remains that many custody courts favour mothers.  I have known many loving and devoted fathers who have been fighting ongoing legal battles for years just for the right to see their children at all.  Meanwhile, women’s rights organizations like NOW have unapologetic published stances in favour of a “primary caregiver presumption” for mothers, arguing that fathers who seek primary or equal custody of their children are merely abusers trying to get closer to potential victims.

Some feminists will argue that the expectation that a woman is more suited to parenthood than a man is an an unfair assumption of women, part of the female gender roles we should dismantle. I can’t say I disagree with this (being myself a woman without an ounce of maternal instinct to speak of), but this argument misses the point.  Yes, it is wrong to assume that a woman is especially fit for parenthood just because she’s a woman, but fortunately courts do not routinely award women child custody against their will.  They do, however, often reject men’s appeals for custody.

In short, despite the many salient and necessary conversations that are ongoing about women’s reproductive rights, men are left completely out of the discussion, even though their rights are far scanter.

A woman has the right to use a vast array of contraceptive options, become pregnant, terminate a pregnancy, give a baby up for adoption, surrender a baby to a safe haven, or give birth and raise the child, and all of these are her choice and hers alone. For a woman, sexual activity can be an expression of love, a source of physical pleasure, or an intentional step toward parenthood. She gets to choose. A man has the right to ask nicely, and cross his fingers and toes in the hope that his wishes will be considered.

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Underestimating Feminism Part 2: A Conflict of Interests

Dear Feminists*,

Last time I outlined all the many ways in which your movement has been wildly successful, but I have a concern to express to you. In the face of all your social and political influence, when you’ve got representatives in every meaningful source of power, when it’s not considered socially acceptable or politically correct to disagree with you, when you’ve got speakers who can charge tens of thousands just to talk about feminism, why are you so very reticent to declare your mission accomplished, or to even acknowledge your success? Why do you try so hard to paint our society as hostile toward women by scouring human behaviour for anything you could possibly interpret as subtle misogyny, when women’s equality and success is one of the most widespread and agreeable values, and we have at least every legal right that men have and more than a few glaring advantages?  Why do so many of you staunchly refuse to acknowledge that men have issues of their own that need addressing?

Let’s go back to that billion dollar industry I brought up in my previous article. You’ve built quite the money maker on your massively popular ideology. What would happen to all those organizations, media outlets, bloggers, academic programs, and businesses if, say, we acknowledged that violence against women was somewhat uncommon and falling in frequency, and women stopped being afraid to walk the streets? If it became apparent that just about every social issue we consider a women’s issue is actually an everybody issue that affects both sexes equally? If we stopped to notice that women have many advantages even over men? Would people keep buying t-shirts and donating to your organizations if we declared that women have equality? What about the power you have to influence policy? Would you continue to control the climate of college campuses, and would governments keep passing laws in your favour, if we as a society acknowledged how well women are really doing, or took a sincere look at the concrete inequalities men, whom you’ve cast as the all-powerful, unilaterally privileged villain of your story, are suffering?

Just as I would never trust a security company to give me credible information on the prevalence of robbery, I suspect feminism has developed a similar conflict of interests. You aren’t a grassroots advocacy movement anymore. You’re raking in billions, profiting enormously off the belief that women are oppressed. It’s no wonder you skew the hell out of your studies and define things like harassment, sexual assault, and misogyny in dubiously broad terms, so that you can claim they are exponentially more prevalent than they really are. It’s no wonder your academics will try to bully and blacklist anyone who wants to publish evidence that intimate partner violence is perpetrated at least as much by women as by men. It’s no wonder you desperately try to slander and silence (including petty shenanigans like this, and also terrifying legal action like this) anyone who disagrees with you or attempts to address the very real issues that affect men, even though addressing men’s and women’s issues shouldn’t be mutually exclusive or reliant upon any one ideological worldview. The truth of these matters directly contradicts the narrative you’ve been proclaiming all this time, and if it were accepted and believed by the public, it would ruin you. It’s no wonder you ascribe secret misogynistic motives to everything from the way we speak to the design of popular games to the way men sit on the train. You NEED there to be an epidemic of misogyny in order to survive as an ideology, and in order to survive as an industry.

So let me ask you something, feminists. I’m no fool. I know that a security company stands to gain nothing from a reduction in robbery, and even less from a public that is not afraid of robbery. So now that you’re a booming cash cow on top of just a women’s movement, how can I trust you to keep me informed and represent my interests as a woman?

 

 

*Here I mean more to address the feminists that run the movement, not the “true scotsmen” who have little to no hand in its ideology, politics, or academia.  This is a question that I think anyone would benefit from considering, but I do not think the civilian feminists on the ground level are trying to profit from feminism monetarily or politically.

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Feminists Chronically Underestimate Feminism

Dear feminists,

It’s true.  You so often underestimate your own success and progress. You talk about women as if we are ever more oppressed even in the first world, frequently ignoring the great strides you’ve made to bring us to legal, social, and economic equality. Women can vote, work in any field we want, have reproductive choices, and run for office (with booming success – most people seem pretty sure Hillary will be our next president), largely because of your movement. Anyone who so much as implies a threat to women’s rights or general well-being is met with the mob of public opinion sharpening their pitchforks and lighting their torches. If that person is a politician, such a move is often political suicide. (Remember Todd Akin? Right, neither does anyone else.) Women are respected by the general public, to the extent that almost anyone looking to earn some public brownie points says nice things about us, knowing that it will be universally agreeable. People care about our well-being and our position in society, on a level that could even be called compulsive. Even if you want to argue that women still face sexism and related inequality, you’d be blind not to acknowledge that we’ve made some serious progress in both our rights and general esteem, especially considering that 100 years ago we couldn’t even vote.

And you underestimate your pull and popularity as a movement and ideology. Many of you view yourselves as the ideological underdog, often asserting that feminism is a “dirty word,” but it is your movement which guides academia, culture, and policy. You are responsible for changes, good and bad, that affect everyone. You have heavy influence on college campuses, you are at the head of the national sociopolitical discussion of rights and privileges, and you are an issue that matters to every politician claiming to seek social progress (and many of the ones who don’t). Identifying outside of feminism or speaking against it as an ideology or movement, even as a regular citizen, is enough to lose one credibility and respect in most places.  I ought to know.

To give you an idea of your influence, out of about 2,500 4-year institutions in the United States, there are roughly 700 women’s studies programs. There are a handful of men’s, most of which are a branch of feminist theory specifically dealing with maleness. The former are arguably inseparable from modern university politics, and have have influenced national politics and policy for decades. The Duluth Model is one good example, which is the standard for how we treat sexual and domestic violence from social work and law enforcement, to hotline and shelter operations, right down to the way we define the crimes, to say nothing of ubiquitous sexual harassment policies in universities and the workplace. All that is informed by feminist academia.

And speaking of academia, as much as we hear about sexism in hiring that keeps women out of male-dominated fields like science, things are changing rapidly. According to a Pew Research survey from 2013, only 10% of working women reported a negative effect on their career due to workplace discrimination. What’s more, a PNAS study from last year demonstrates an advantage for women in STEM fields, who are preferred 2-1 over men for tenure-track faculty positions. Many feminists argue that this new disparity is more due to PR needs and political pressure than a true transcendence of older attitudes toward women, but even if that’s true, consider what that says for the power and success of the feminist movement: It has become a strong enough social and political force that employers are concerned about disappointing its representatives or angering its adherents.

On the PR front, we have International Women’s Day to celebrate women’s contributions throughout history, and there is a Woman of the Year award for our contributions today. There are men’s equivalents, but they are nowhere near as publicized (I’d hazard a guess that most people don’t know there is an International Men’s Day – The Young Turks don’t).

On the legal front, since the 1960’s we’ve had the Equal Pay Act, Roe v. Wade, Title IX, affirmative action, and VAWA, all of which are or have been specifically implemented for women’s benefit and/or protection.  Some of these laws have even needed to be updated or reexamined in an effort to prevent discrimination toward men.

In organizations, there’s AAUW, NOW, Planned Parenthood, and countless others. Here is a list of 20 of the more prominent organizations that further women’s causes. Here is a magazine article highlighting the best 154 of them. The fact that these organizations exist at all is a testament to the success of both women and the feminist ideology, never mind their sheer numbers and the influence they have.

On the individual level, the label of feminism may not be as popular as the virtues it advertises, but the vast majority of people support equality for women. In fact, the women’s movement is so popular that it is becoming a selling point, a brand in its own right. You aren’t just appealing or popular. You’re booming. Feminism is a billion dollar industry, raking in untold funds for its array of academic and political organizations, advocacy groups and NGOs, service providers, businesses, media outlets, and public speakers. There are feminist blogs, news sites, literature, game developers, children’s toys, ads, t-shirts, podcasts, coffee mugs, conferences and conventions, and all of them sell like hotcakes. Anita Sarkeesian rakes in $20,000 every time she gives a talk. Any reputable university has a women’s studies program and campus women’s groups (while widely disapproving of men’s). Every academic, social, or political organization must include feminism in its mission statement, hire on feminist academics and advisers in order to declare itself progressive or conscientious, because that is what the people consider progressive and conscientious. Every field of study or work has a feminist interpretation. There is feminist environmentalism, feminist geology, feminist economics, and feminist history (the common use of words like “herstory” should tell us enough about feminism’s popularity and ubiquity). None of this would be the case if your cause weren’t one that mattered to the people, if your ideas weren’t popular, if gender equality and the success and thriving of women weren’t an agreeable collective goal, if the western world were the medieval cesspool of misogyny that you paint it as. I think it’s time to acknowledge that women are winning.  Girls, we run the world.

If none of this is convincing, I want to remind you that this is the progress we’ve made since the suffrage movement a mere century ago. For comparison, let’s consider another group that’s been struggling for equality. I’ve already written extensively on the parallels between issues of racial and gender equality, but I’ll do a small recap and add a few other points. Slavery was abolished in 1865 and the 15th Amendment (prohibiting the denial of voting rights based on race) was ratified in 1870. Women got their suffrage in 1920. So black Americans have what one might call a 50-year head start on us historically, but let’s look at where women are compared to African Americans today. We’ll start with the pay gap. The gender pay gap as of 2009 (the latest I can find comparable data on both subjects) is 77% (though in cities, women out-earn men by an average of 8% before they start to have children). As of 2009, women made about 77 cents to men’s dollar. And black people made 61 cents to white people’s dollar. That is slightly better than half of what white people make, twice as big as the disparity women experience, and you could make far less of a case for personal choice being responsible for this than you could for the gender gap. Also, bear in mind that the Equal Pay Act and the Civil Rights Act (addressing workplace discrimination against women and non-whites, respectively) were passed within a year of each other.

Furthermore, women today make up 20-30 percent of the homeless (a minority), and black people make up 37% (almost triple their representation in the American population). Female students are 7% more likely than male students to graduate high school. Black students are 18% less likely than white students. About 60% of postsecondary degrees are earned by women, and around 11% by black people. So consider that women have four times as many scholarships as men, as well as 50% more than black people.

Even more seriously, women constitute less than 5% of arrest related deaths, and black people are about a third (with similar disparities in other police treatment and mistreatment). Women receive 63% lesser sentences when convicted of a crime, black people receive 23% harsher ones. I could go on (or you could just read my other article), but you get the idea. Women are actually ahead in a great deal of areas that matter, from treatment under the law to education, and education is a big deal. Just imagine what the world is going to look like in 20 years, when a majority of the educated workforce has been female for a while.

For only having achieved suffrage less than a century ago, the advancement of women’s equality is speeding along, with some highly notable advantages to boot. You’d be crazy not to acknowledge how much progress you’ve made, how seriously you’re taken, and how much power you have over the discourse and policy of our nation and the developed world. You shouldn’t be doomsaying, declaring the west an irreparable patriarchy, or crying that you’re oppressed. You should be patting yourselves on the back and celebrating how amazingly far you’ve come. I know better than to think I can convince you that your mission is accomplished, but I’ll be damned if we aren’t at least almost there.

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On Feminism, Equality, and Scotsmen

I’ve encountered this meme several times recently in my daily internet adventures, so I thought I’d offer my two cents on it and the surrounding philosophy.

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The idea is that feminism is for everyone, men’s and women’s issues, and any other gender issues that people might want to address. Basically the author is arguing that wanting gender equality that benefits all genders is what makes someone a feminist. I see a lot of arguments like this floating around, and some of you may be surprised to learn that I actually respect the hell out of this type of feminist. I am thrilled that these are the views these folks support (or at least claim to support), and I applaud any effort on the part of any equality movement to actually advocate for equality. In this world of loud and scary radical voices, it’s easy to believe these folks are a dying breed. Though I do feel the need to step in and make a few points. This argument falls pretty neatly in line with the oft-made argument “Feminism means equality,” usually associated with a dictionary definition describing feminism as a gender equality movement.

And to throw my hat in the pedantic ring of definitional debate, here’s the thing: Feminism doesn’t mean equality. Etymologically and in practice, the political and academic movement of feminism is and has always been a women’s interest movement, full stop. It’s right there in the word, and it has historically been reflected in just about every position and accomplishment of political and ideological feminism, from the Declaration of Sentiments’ hyperbolic and inflammatory list of grievances against men, the suffrage movement that came out of it, the second wave which was responsible for women’s reproductive rights and equality in the workplace (as well as things like the Duluth model and Valerie Solanas), and today’s feminism that almost exclusively addresses women’s issues from the arguably necessary to the ridiculous and reactionary. (And as an aside, egalitarianism means equality, and in my experience, people who identify as egalitarian tend to have more views akin to the meme above… wink, nudge.)

But let’s be reasonable. I don’t mind if you have egalitarian views but call yourself a feminist. I’m not that pedantic. Words and labels just don’t matter that much. It’s what you do and what you advocate that matters. But I hear a lot of “no true Scotsman” silliness from both sides, feminists claiming that certain feminists are not real feminists or not influential, and anti-feminists similarly defining feminism by those adherents who have the most offensive views.

Realistically, this is something that’s bound to happen when a movement gets as big and influential as feminism has. It’s going to have a variety of interpretations and branches, and I think it’s time for us all to acknowledge that there are a LOT of types of self-identified feminists, from people like Anita Sarkeesian to Gloria Steinem to the tumblr SJW types to the egalitarians who agree with the above meme and even some folks whose views are more anti-feminist than strictly feminist (I have been told by many that my views actually make me a feminist, and this doesn’t bother me in the least).  Each of these have very different philosophies when it comes to gender issues.

Just like Christianity or any other religion, once there are enough adherents, the ideology is going to start to branch off into subgroups that differ widely. So which is the true Scotsman: Baptism, Catholicism, or Methodism? The fact is, they are all Christian, but it seems perfectly fair and reasonable that the most prominent aspects of Christianity, the tenets that influence culture and policy, the beliefs that infiltrate our politics and threaten our rights, are the ones that are most of interest and concern to those of us who are not Christian. To us non-Christians, those are the defining aspects of Christianity, or at least, of the Christianity that affects us, even though we all know there are Christians who do not oppose marriage equality, fight against reproductive rights, or engage in xenophobic defamation of Arabs and Muslims. I don’t have to deny the existence of moderate, reasonable Christians to acknowledge that the more extreme Christianity that threatens to affect my life is present and harmful, and I would be foolish to write them off as “not real Christians.” Whether or not a given Christian agrees with them, they are real Christians insofar as they use Christian dogma and beliefs to promote policies supported by biblical scripture.

Similarly, you can choose to define feminism however you please, and if the dictionary definition suits you and describes your actual advocacy, well fine, but you’d have to be willfully ignorant not to acknowledge that the egalitarian interpretation of feminism is not the feminism represented in policy, academia, and pervasive cultural movements. The representative, power holding members of the movement (and they are definitely members of the movement), the ones who use feminist theory to influence the lives of others, those feminists are not equity-minded people. Or if they are, they have a very different definition of equity than those of us outside their ideology.

So let’s talk about definitions. Let’s talk about what I mean when I say I am not a feminist and I oppose feminism.

I don’t consider myself a feminist, as defined by the popular and predominant representation of the movement, because I believe in equality.

Let me explain. Because I believe in equality, I am not interested in political feminism’s initiatives to implement affirmative action and scholarship and incentive programs that give women an even greater advantage over men in education and hiring, especially when boys have higher dropout rates in high school than girls, go on to earn 40% of all postsecondary degrees, earn an average of 8% less than women in most cities, experience a slightly higher rate of unemployment than women, and make up the majority of the homeless, and I do not ask to be paid as much as a man who works different hours in a different field (often exposing himself to harsher conditions and a much higher risk of workplace injury and death). I want to be educated, hired, and paid based on the merit of my skills, not handed things for the fortune of having a vagina, just because the vagina-havers in the past had a rough time of it. Even if you believe the series of misconceptions and oversimplifications used to assert that women are disadvantaged in these ways, the last thing we need is to be discredited and demeaned by these blunt tools that only tip the scales in the opposite direction and lead to the opposite inequality of the one we previously fought (opposite inequalities on which feminism as a whole is profoundly silent). Turning the tables is not equality, and I want to be treated as an equal. I don’t want special programs or privileges.

Because I believe in equality, I care about all victims of domestic and sexual abuse, not just women, and I oppose feminist academia’s targeted, systemic, and documented effort to conceal and ignore the half of these crimes that are perpetrated by women or suffered by men, such as the terrifying influence of feminist Mary Koss of the CDC who has insisted upon defining rape in such a way to exclude female assault on males, thus contributing to the concealment of the truth that intimate partner violence is a gender neutral phenomenon and perpetuating the long debunked Duluth Model narrative of violence that continues to be the gender-role-entrenched basis for legal and social treatment of intimate partner violence that is directly and unequivocally harmful to countless male victims and victims of female perpetrators.  Koss’s  reasoning for this definition of rape (repeated in various incarnations throughout more than one of her papers, and reflecting a common social perception of gender and violence) is laced with the strong implication that men always want it, aren’t really harmed by consent violation, and other flagrantly offensive victim blaming. This is most definitely not equality.

Because I believe in equality, I oppose feminist-implemented gendered policies that address such crimes disproportionately (such as predominant aggressor policies that almost always target men after domestic violence calls, and affirmative consent laws that treat men as default rapists and women as helpless non-agents), the erosion of due process for accused men through feminist initiatives, as well as the many criminal justice biases that men face but feminist organizations do nothing to address (the least of which is not the 63% higher rate of sentencing for the same crimes), to say nothing of NOW’s adamant published stance against gender equality in child custody law.

Because I disagree with the demeaning of women’s agency, strength, and capability, I directly oppose the bulk of the tenets of popular feminism, and as someone who debates these things regularly in a variety of places, I can assure you that the following are very popular tenets. I oppose the idea that women are so emotionally or psychologically fragile that they need to be protected from everything from beauty standards and gendered expectations to dick pics and being catcalled. When someone finds me attractive, I do not need to reach for my smelling salts like a Victorian lady whose honor must be defended, nor do I think it reasonable to claim entitlement to protection from the completely harmless comments of passing strangers online or in person, video games that depict women as especially curvy, or being sent a photograph of genitalia, a claim that only serves to depict women as pathetically weak and vulnerable.  

I believe that women have agency, and as such, like any other human, we can never be truly compelled to act outside our will by forces as impotent as social expectation.  In short, if you don’t want to shave your legs, be a mom, wear makeup, or pursue stereotypically female interests, the solution is simple: do what you like, and laugh at anyone who has a problem with it.  If you aren’t attracted to someone who is expressing overt interest in you, tell them and move on with your life, rather than making silent and uncomfortable assumptions that he means to demean, embarrass, or rape you.  If you don’t want to look at somebody’s dick pic, delete it and go do something else.  None of these things need to affect you.  This is what empowerment looks like.  Popular feminism, the feminism I stand against, tells women to be upset and feel harmed by these things.  It wants women to believe they are victims.  Victims are objects, acted upon, without agency.  Identifying as a victim is antithetical to empowerment.  Trying to force an identity of victimhood on someone is objectification of the highest order, and identifying oneself as a victim is self-objectification.  Thus, “real” feminists should be bothered by this narrative, no matter what organization or movement it comes from.

I oppose the idea that we must beg men and society to support, aid, and defend us from all the innocuous trivia of daily life. I believe women are strong and capable and do not need anyone’s help to thrive. I oppose all these efforts to “level the playing field” because it sends the unmistakable message to perfectly capable women and girls that they are fragile, helpless, and they’ll never be able to make it on their own merits, rather than telling us the truth: that we can and do achieve everything men do when we decide that we want to.

I despise the feminist-driven skewing of facts and statistics, dissemination of egregious misinformation, and outright fear mongering that keeps otherwise rational women afraid of men and afraid to walk the streets. Organizations like the CDC go out of their way to tailor their publications to that feminist brainchild the Duluth model by defining things like sexual violence in a way that includes the often trivial experiences of most women but excludes most experiences that affect men, thus producing highly questionable and intentionally sensational statistics that cause women to believe they are in constant danger, creating an atmosphere of paranoia and distrust that is the opposite of empowerment of women and very much contrary to any pursuit of gender equality. If rape culture is defined as a society in which the knowledge of violence against women keeps all women subjugated by fear, this practice of spreading sensational misinformation in order to grab attention and bolster an ideological worldview IS rape culture.  This practice should not be a feminist practice. It should enrage feminists, and I sincerely hope that for many it does.

Because I believe in equality, I believe that men should be able to convene to discuss issues that affect them — things like circumcision, suicide rates, workplace injury, homelessness, the education gap, and sexist biases in criminal and family law — just as women are freely able to convene to discuss women’s issues.  I am appalled that such male groups at universities are often prohibited from doing so (under the assumption that they will somehow make women unsafe) by feminist administrations citing feminist theory and philosophy. And talks about men’s issues are often disrupted by feminist protesters who harass attendees, drown out speakers with shouts or noise making devices, or pull fire alarms. Many men’s organizations must pay hefty security fees due to the threats of violence they receive when they plan events, all the while being called misogynists and rape apologists just for wanting to openly discuss issues that affect them, as women are freely able and encouraged to do about our own issues. Is it any wonder men scoff when they’re told feminism is for them too?

Because I believe in equality and sex positivity, I oppose the feminist perpetuated double standard that while a woman overtly expressing her sexuality is empowered and laudable, a man doing the same is engaging in harassment or reinforcing rape culture. I oppose feminist initiatives, rooted in feminist academia and theory, to decry men who express sexual attraction, linking it baselessly to risk factors for violence and other harms, as if the average rapist attacked strangers on the street whom they called sexy, rather than acquaintances in familiar places.  I oppose the use of the term “sexual objectification,” which does nothing but pathologize and demonize male sexuality (and female sexuality, on the rare occasion that the term is leveled at a woman), and the re-definition of delivering sexual compliments as “street harassment,” which criminalizes sexuality. This is not equality, it’s slut shaming for men, and I’ll repeat that any claim that women need protecting from the scourge of men finding them sexually attractive is a claim that women are weak, helpless non-agents, who are incapable of so much as politely rejecting advances that don’t interest us, as we would expect men to do without complaint.

Because I am tired of the stereotype that women are hysterical and illogical, I am tired of feminism’s string of ever more ridiculous grievances, from Shirtgate to manspreading to mansplaining to miroaggressions to any argument supporting the belief that any aspect of our culture condones violence against women, this neurotic McCarthian witch hunt by which today’s feminist powers attribute malice and misogyny to completely innocuous behaviors in their desperate attempt to justify their continued discursive dominance. I oppose its infiltration of academia through campus policies to censor ideas and stifle discussion out of a misguided desire to protect students and others from ideas that are unfamiliar or with which they disagree (again, the absurd notion that ideas can make one unsafe). I oppose this infantilization of women and students that feminism once also claimed to oppose.

Because I agree that women should be taken seriously, I’d really like this brand of feminists to stop inventing and griping about these silly made-up first world problems, because it is undoubtedly making the problem worse by representing women as the sort of people that should not be taken seriously, that can not be trusted with power or responsibility because they lack the basic judgment to differentiate something that is harmful from something that is demonstrably not.

You can argue that you agree with a lot of that, that some of these positions make me a feminist (and indeed, many people do), or that feminism secretly cares about some or all of these problems, or that feminism’s definition and ideology aren’t restricted to those particular interpretations, but that merely means that your definition of feminism is not the same as the feminism represented in politics, policy, academia, media, or predominant advocacy. So when I say I oppose feminism, I mean that I oppose the feminist-initiated and feminist-perpetuated biases, policies, and other harms that infantilize women and demonize men. I oppose misandrist and misogynistic feminism. I oppose oppositional feminism that casts men as the adversary and women as the victim. I oppose the erosion of equality under the guise of efforts to seek equality. I oppose the game by which we all define a group only by the actions and factions we like to pay attention to and sweep everything else under the rug. The feminism I described above isn’t a loud minority of radicals who don’t matter. It is the power holding group that makes changes that affect us all (for the worse), and it needs to be redirected or stopped.

So to all the reasonable, egalitarian feminists out there who say that the feminism I talk about isn’t real feminism, or who argue that my views make me a feminist, I think it’s time to start letting your voices be heard, to try to speak louder than the radicals. It’s time to stop pretending the powerhouse of radical feminism doesn’t exist or doesn’t matter, like the racist grandparents we ignore at Thanksgiving. It’s time to join the forces of reason and fight against the power of inequality that is dominating the gender equality sphere. Just like atheists can co-exist with theists who don’t oppose marriage equality and reproductive rights, we anti-feminists and men’s rights folks can get over the fact that you believe women are disadvantaged or oppressed as long as you don’t use that belief to demean women’s agency and erode the rights of men. In short, reasonable feminists, you don’t have to agree with us on everything, but we could really use your help to make feminism something closer to what you define it as: a movement for gender equality that is willing to address everyone’s issues and everyone’s needs, one that empowers women rather than demeaning them, and one that embraces men rather than demonizing them.

Stop trying to tell us what a true Scotsman does and doesn’t do and try working with us. Come join the dark side. We have cookies.

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