Friday, March 13, 2009

We Interrupt this Commercial Message... A Few Questions for Television News Anchors

To see this up close and personal, click on the image to enlarge it and also visit this website: http://www.mediachannel.org/ownership/chart.shtml

An open letter to the anchors of corporate U.S. TV news shows:

So when does identifying rape as a form of terrorism and war against women become more important than letting the viewer know who made the greatest fashion faux pas at this year's Oscar Awards show?

When do starving children and adults--disproportionately female, often taken out with lower respiratory infections, HIV/AIDS, malaria, diarrhea, tuberculosis, measles, and whooping cough, get identified, by name--one by one, as also dying directly from U.S. bombings, white Western genocidal policies, Western cultural imperialism, corporate greed and poisoning of the Earth, and military actions we control or condone?

As but one of many among the demographic groups so important to your corporate statisticians who work to sell me your unsustainable, slavery-requiring shit, can you explain to me, exactly, in language I can understand, how the World Bank is NOT, in fact, "Working for a World Free of Poverty"?

When might I program my DVR to tape the series of reports on how the IMF's leaders are lying through their sharpened teeth to announce this bunk about what they really do for a living: "The International Monetary Fund (IMF) is an organization of 185 countries, working to foster global monetary cooperation, secure financial stability, facilitate international trade, promote high employment and sustainable economic growth, and reduce poverty around the world." Why don't you TV morning news show hosts have a really good laugh over that one?

What time may I set my clock alarm to note you permanently halting the gross misuse of graphics and other images portraying men of color as THE MOST DANGEROUS MEN IN THE WORLD and as a category of people who, you remind me constantly, are the most threatening people on Earth to the well-being of white folks? When will you release the reports on the number of men (and women) of color white men have killed, or slaughtered, or taken out through genocide, institutionalised poverty, and other forms of organised mass murder? Could you please compare that figure to the number of white men killed by Black and Latino and Asian men (and women) over the same period of time?

How long will it take for your columnists and correspondents to stop blaming feminism for patriarchal harm? To stop blaming feminism for white middle class women having to both work outside and inside the home when women of color have always been doing this, well before what you call feminism came on the scene? When will you stop blaming feminism for making women feel bad about themselves and for putting too much pressure on women to "do it all"?

In what time period will you welcome radical feminists of any color on the air without interruption, and without presenting five well-paid, corporate pimp-owned people "to balance out her point of view"?

When will you stop being utterly obsessed with heterosexual celebrity relationships, marriages, affairs, divorces, baby bumps and births? When does the Nadya Suleman saga stop taking up more time in the media than the forced sterilisation and rape of American Indian women by white men?

In what year might we expect you to announce that a woman of color is now the head of any of the top U.S. news networks or conglomerates, and also stop your whining and complaining about how the days of white men being in charge are over because we currently have one Black man as president, following 43 white guys, and no women of any race?

When will you stop equating "America" with "The United States of America"? Venezuela and Canada, Mexico and Brazil, Newfoundland and Nicaragua are also part of "America".

When does around-the-clock coverage begin showing and accurately interpreting what people of conscience among the Indigenous Nations of the Americas have to say out about the on-going genocides against Indigenous Americans from the Inuit of Canada's tundra to the Yamana of Tierra del Fuego--if the Yamana have not already been completely wiped off the Earth? Is Michael Phelps' pot-smoking really more important a news story than that?

When will you call plastic surgeons who do routine breast enlargements, tummy tucks, face and butt lifts, what they actually are: serial butchers who profit from women's poor self-esteem and self-image that is entirely manufactured by your ads and racist/woman-hating industries?

When will you report on the devastating effects to nonhuman life of biocidal practices that comprise the foundation of Western Civilisation? Or is the story of the man who wrestled with a shark for two hours (and won) more important?

When, in other words, will you start telling us the truths that your corporate boards of trustees won't allow you to tell us without firing you?

When will you grow a spine and a conscience, or leave your post out of shame? Or, when will allow people with a conscience and a spine to take over those boardrooms and displace, by any means necessary, the trustees who care more about how many millions they'll make this year than about human and nonhuman life and the health of the planet?

I won't bother asking Rush Limbaugh or Bill O'Reilly as I already know they are so damned heartless that I can't expect a readable pulse from either one of them.

So, I'm waiting for your answers Matt Lauer, John Stossel, and Scott Pelley; Leslie Stahl, Stone Phillips, and Katie Couric; Charles Gibson, Keith Olbermann, and Anderson Cooper. Post your replies here, unless your bosses will fire you for doing so--no, post them even IF your bosses will fire you for doing so; surely you've all raked in enough money and property by now to live out the rest of your very privileged lives.

To the readers here, if you care to see the official "Top 25 Censored News Stories of 2009" (so far), go here.
END OF POST.

Thursday, March 12, 2009

"Fighting Back Against the Theft of Homes by the Big Banks"

I found this post on this topic at The Primary Contradiction blog and wanted to link to it here.
END OF POST.

Economic Stimulus Packages and Corporate Bailouts? 25 Random Things about Corruption vs. Community

[To know the story behind the above image, click here.]

The following list (or stream) of semi-random thoughts is intended to open discussion here about how to support one another in this global economic crisis, and how to understand and survive it from a humane point of view not a corporate one, from a view that respects people of color, from a pro-Indigenist view, from view that respects women as full human beings not as servants or care-givers of men, and from the view that the Earth is a giant complex of ecosystems, being thrown out of balance by industrial societies.

1. Are people who have been laid off (along with those of us who were never employed before this version of "economic failure") getting together in order to know one another better as friends, as community members? Are we getting together and offering to share material, financial, and emotional resources? If not, why not?

2. In any given community, might there be sufficient skill-sets among the unique population to create an alternate economy, one which doesn't require corporations and tax dollars to work?

3. I am aware of the increase in community vegetable gardens; cooperatively run child-care groups; cooperative grocery stores and other businesses; barter economies, including bartering for health care; cooperative economies among women; and businesses working to make communities more sustainable, which small or larger groups can create as an alternative to being insecure and trapped by "The Global Corporate Economy".

4. "The Global Corporate Economy" in its current version of crisis may be signaling that it doesn't work for people with some wealth. But it has never worked for the poor, it has put many nations into great debt, it has forced cultures around the world to collapse, all-the-while operating out of greed, deep-rooted corruption, and and other forms of gross inhumanity. That is certainly the conclusion I have come to. Am I alone in this assessment?

5. All Our Kin: Strategies for Survival in a Black Community, an excellent book by Carol B. Stack, is about creative economic and emotional support within communities that do not have great financial resources.

6. Several thousand years ago, communities across the globe have lived sustainably--without harming the Earth. Since then civilisation has "progressed" to the point where civilisation itself, particularly and most offensively Western Civilisation, is killing the planet; a corporate economy requires the murder of the Earth and its inhabitants. For more, read The Secret History of the American Empire.

7. Some of these Indigenous societies are struggling to do so to this day. Many have been already been destroyed by Western corporate economies.

8. I gained a great deal of awareness about this matter from watching these three films: "Darwin's Nightmare", "Life and Debt", and "The Corporation". All three are available to be seen for free, if not online, then through a library system's interlibrary loan service. If you know of other excellent films like these, please post them here in the comments section.

7. The World Bank and the International Monetary Fund are killing whole cultures and communities, with criminal recklessness and grotesquely anti-humane intention.

8. Why do we need money economies? Are we more secure with them that societies were before them? Are you feeling secure? Would you feel more secure if you knew you and your neighbors were capable of caring for one another? Would you feel more at peace if the only "work" you had to do was to contribute to your community's sustainability, including its emotional well-being?

9. What can you do? What are your strengths? How to they mesh with the skills and strengths of all of your neighbors? Do some of you know how to help with health issues, keeping water clean, planting seeds for later food harvesting, repair of shelters, organising community members, doing specific tasks well?

10. If you are "out of work" might now be a good time to create, with all the other people around you who are "out of work", more local economies that care about you as a person, that care about your culture, that are secure in ways that giant global economies cannot be?

11. If corporate capitalism's goal is to make a profit at people's expense, why keep buying into the idea that we need it to survive?

12. If socialism and "Communism" have traditionally ignored the needs of the Earth, and therefore our own sustainability, why can't we create something else instead?

13. From local community groups, to faith groups, to networks of friends, people have been surviving and thriving. Paying taxes and purchasing corporate junk doesn't help us survive.

14. Now that we know that the major auto industries and major banking corporations are not accountable when we give them billions of our hard-earned money, why don't we stop giving it to them, and instead share it locally, without our own communities, and assist other communities that are struggling when able to do so?

15. Would you rather grow up believing "a pay job" is what you need to survive, or knowing "a close community" is what you need to survive?

16. What if you couldn't lose your home? Are you aware that cooperative housing was developed in urban areas and other places that made it impossible for you to lose your home even if you didn't have any money? Here's one site with more information on creating this for yourself.

17. Are you aware there are ways to live that don't require paying utility bills? Here's a site with more information on how to do that.

18. Ought Indigenous cultures thrive, without U.S. and other governmental corruption?

19. How might non-Indigenous peoples work to support Indigenous people thriving? See here for more.

20. Isn't it the humane thing to do, to make sure that non-Indigenous communities take into consideration how they negatively impact (or facilitate the destruction of) Indigenous societies?

21. What if white people's goal was not to "take what we can" from Indigenous ways of doing and being, but rather supported Indigenous people living well? And what if "living well" was not determined by white middle class values, but rather than by Indigenous people not coerced into believing they'd better live like the white man or die?

22. Many poor and working communities have been suffering an economic crisis for decades, if not longer. How can wealthier communities work with those communities to make all of us more secure, sustainable, and healthy?

23. Do you feel isolated, alone, threatened, frightened, insecure, anxious, depressed, and hopeless?

24. Would it help to know that most other people around you feel that way too?

25. Would it help you to get to know one another, and find ways to relieve each other's suffering?

I am quite aware that there are likely ten thousand or more discussions about this very topic happening on- and off-line, but I have been alarmed that every time I ask social activist friends about a particular aspect of this issue, about how individuals-in-communities are helping each other out, without corporate or tax dollars--the answer is: "I haven't heard anything about that." So, readers, please send me links if you are aware of what I'm talking about here, so the pro-humanity wheel doesn't have to be continually reinvented.

I believe it is possible for us to collectively live well, but not "well" in the corporate sense, not "well" in the Hollywood sense, not "well" in the suburban sense, not in an exploitative sense.

I believe it is possible to live well while appropriately living with and being caring of the Earth.

I hope that those of us who are overpopulating the Earth can practice self-regulated, socially responsible birth control. At the same time I hope that those of us who are part of Indigenous societies and cultures that are being starved to death, forcibly sterilised, and otherwise manipulated or mandated into extinction by a global economy are not forced by anyone else to practice birth control in ways we do not choose to; I hope that our babies', children's, and adults' health is seen as precious and necessary, not only to those of us who are part of an Indigenous culture, but for the well-being of the Earth. When white people speak about the need for population control, let that practice begin at home and in white communities that exist because of colonialism and genocide.

I support removing people from society who threaten our safety and survival, such as corporate thieves who colonise land and impoverish millions; corporate-owned, corrupt politicians, self-serving business men; racist police officers and police departments; exploiters, traffickers, and enslavers of women and girls; batterers, rapists and child molesters; and those who seek to poison and otherwise destroy the Earth and its many sustainably-living inhabitants.

I believe that we, the human and nonhuman collective, can live well on Earth, but in a way that may not be familiar to most of us, given how much corporate capitalism has convinced us we need it to survive and be well.

I believe corporate capitalism and the government officials who value and support it, are condemning us all to insecurity, illness, and death.
END OF POST.

Tuesday, March 10, 2009

Seinfeld: A Television Show About Something Really Dangerous


Seinfeld: A Television Show About Something Really Dangerous
by Julian Real, December 18, 2006.

Copyright 2006, 2009 by Julian Real. All Rights Reserved.
NOTE: I wish to thank Yolanda Carrington for her on-going friendship, and specifically here for her thorough research and elegant editorial work without which this piece would be a long, confusing mess. — Julian, 12/26/06

I grew up a Jewish white guy in the United States of America. I remember, after enjoying The Cosby Show, Cheers, and Roseanne, also watching Seinfeld from time to time the first few years it was on. Once it became really popular, I started watching it more regularly. I saw many of the last few seasons’ episodes through to the final show, which was watched by 76 million other U.S. viewers. I enjoyed aspects of it, and was also simultaneously irritated with it. There were some clever and hilarious plot lines, like the classic show about masturbation. And there was also the white self-absorption and anti-humanitarianism of the main characters, some of which manifested in the show’s unrelenting racism. Unlike the other very popular “Must See TV” show of that era, Friends, which almost completely ignored the reality of race, Seinfeld had many minor roles played by people of color. But I always wondered as I saw POC-stereotype after stereotype on Jerry’s show: “What decade is this: The 1950s?”

Given recent media events, it is becoming increasingly clear to me that no, it is not the 1950s all over again. This is the newest media manifestation of something that has been around for well over a dozen decades. I am thinking now of Mel Gibson’s anti-Jewish film, The Passion Of The Christ[Subtitle: Psssst--The Jews Did It], his subsequent anti-Semitic remarks to a Jewish male cop, and his misogynistic remarks to a female cop. I am also thinking of Rosie O’Donnell’s most recent racist remarks on The View, making fun of how people from China allegedly speak by employing an old anti-Asian slur. And, of course, we have the footage of Michael Richards’ white male supremacist tirade against two African-American men:

Was I surprised by Richards’ tirade? By Rosie’s comments? By Mel’s anti-Jewish film and his conduct when arrested? The honest answer is yes and no. I never cease to be stunned, infuriated, despairing, all at the same time, and left saying “Of course this is happening (again).”

White Male Supremacy, or WMS, is firmly in place, his-terical male supremacists’ comments about “feminazis” notwithstanding. It has found different ways of expressing itself over decades, often with little imagination or innovation. Old-fashioned white lynching doesn’t happen quite so much any more, but Michael Richards conjured up that period of horrific U.S. history in an effort to verbally threaten and oppressively silence two African-American men in 2006. His own closing words to the men: “That’s what happens when you interrupt the white man.”

This essay examines one tiny dangerous thread in this tapestry of human oppression: Seinfeld’s show, Richard’s tirade, and how both are products of the same system in which Jerry and Michael have been “politically active” for some time. [I had a link here, originally, noting other racist acts Jerry and Michael have created; that link has since been taken down by the user at YouTube.]

Jerry, like other Ashkenazic Jews in anti-Semitic AmeriKKKa, learned that making white(r) people laugh was a good way to earn a living. He also learned that selling out your Jewishness was a good way to gain status in a competitive white Gentile-dominated market. He let go of his Jewishness when he became a white supremacist, in my view, as have Israeli government officials who maintain a racist-imperialist campaign called “protecting nationhood” in West Asia.

To me, when being Jewish means systematically mocking or mass-murdering people of color, one has cut out of oneself the heart of what it means to be a Jew, which is to say, a humane being. Jews are among the many peoples in the world who have visceral access to a history that includes slavery, pogroms, and genocide. In this we (ought to) stand close by those of African descent, who are also a Diasporic People, and with Indigenous Peoples around the world, who fight genocidal campaigns, including in the United States of America and Canada, to this day. Jews, of whatever race, ought to stand with any oppressed group, opposing white male supremacy in any form.This casting off of regional culture and (non-white) ethnic history (read: obstacles to power and status) is not unique to Jews in the U.S. It is what is required of all people who desire to be white in America, regardless of racial or regional ancestry. Being white currently means having no visceral history while having a corporate-owned culture. Once we have “achieved” in this “American Way”, we are instructed to fill our desperate and lonely lives with the struggle to climb the white male supremacist ladder, acquiring mostly unneeded crap as we ascend towards a higher form of hell. Those who achieve white status, if male, are well rewarded, and the rest of us are left yearning and hurting, dying or dead.

In this context, a simple show reportedly “about nothing” was born and after a shaky start, found an audience. “New York Jewishness” became synonymous, in this series, with being socially-politically-spiritually oblivious and deeply neurotic; this meant that anyone of any abandoned ethnicity could, inside a white supremacist system, potentially “relate.” But it was predominantly white people who related to that particular program, in part because it was so routinely hostile to people of Color. You had to be a white supremacist to like and be part of Jerry’s show, regardless of what your assigned race or actual heritage was.

In my memory, there are two racist caricatures from the show that I remember most clearly. One was Phil Morris, who was featured in seven episodes, cast as the African-American attorney Jackie Chiles, a racist parody of O.J. Simpson’s trial lawyer, Johnnie Cochran. The other caricature is the infamous Soup Nazi, played by character actor Larry Thomas (originally Tomashoff). This sloppy use of the term “Nazi” by people who are part of dominant America speaks to an internalized anti-Semitism on the part of the show’s Jewish writers and producers, and a larger, more dominant histeria among white men about anyone else who might take some power away from us. Let’s be clear: hatred of one’s ethnicity of origin is usually required to become white, unless one’s “ethnicity” was already white.

Larry Thomas was interviewed about his experience after appearing on Seinfeld. This snippet demonstrates the ethical oblivion, the racial confusion or unconsciousness common to those who strive to be white capitalists:
INTERVIEWER: Okay: Soup Nazi: Best thing ever, or bane of your existence?

THOMAS: A little of both. Playing the Soup Nazi brought me things I really love: Being well known, getting stopped for autographs and the biggest thrill was being caricatured in Mad Magazine. Oh, and an Emmy nomination - almost forgot that.

But of course, I’ve been typecast as a character that speaks foreign dialects and some directors in Hollywood won’t use me because that’s politically incorrect. But being associated with probably the greatest show of our generation, Seinfeld, is a really terrific thing for anyone.

Seinfeld was, in fact, considered “the best show in television history” by TV Guide, a magazine once owned and operated by a white Republican Jewish philanthropist named Walter Annenberg, son of the more ruthless publishing baron, Moses Annenberg. The magazine was sold in 1988, however, to Gentile white Aussie publishing tycoon, Rupert Murdoch, under whose reign the Seinfeld show was so mightily ranked.

Danny Hoch, a white Jewish hip-hop performance artist, was interviewed about his decision to not be on Seinfeld, when given the opportunity. This portion of the interview from the Revolutionary Worker fills out a portrait of Jerry as a white male supremacist. Danny expresses far more political insight on the matter of racism in America:
RW: There’s this tightrope that artist walk to keep their principles and get their art out in the mass media to the people that they made it for. In your latest show you talk about being invited to be in a Seinfeld episode.

HOCH: To put the story in a nutshell, I had just gotten back from Cuba…and they asked me to be in this Seinfeld episode and I had to decide in an hour whether I was going to get on a plane the next morning. I read the script and my instinct said, I got a bad feeling about this.

When I got there Jerry Seinfeld wanted me to do this stereotypical funny Spanish-speaking pool caretaker who collects towels and is just like funny and psychotic, and that was the extent of the character…My instinct knew that that was going to happen but I didn’t listen to it because I thought maybe I could just go out and fucking do Seinfeld, and more young people will come to my shows because I will be the guy that was on Seinfeld

So I had this argument with Jerry Seinfeld and the director. You know I wasn’t condescending at all, I was very apologetic but I said, “Look, I can’t do this,” when they asked me to do it in a Spanish accent. They confronted me with something that I really wasn’t expecting. It was very manipulative and it was very sort of pulling their power. And it was this question, “Aren’t you an actor? Isn’t that what you do? Don’t you do accents, don’t you play different characters?” And for a second they had me asking myself that question.

But then I was like, no, wait a second, I know where I come from, I know where I’ve been. And that’s when I started looking down at my shoes. I was like, my shoes have been to Rikers, my shoes have been to Bronx Detention, my shoes have been to India and Cambodia, and my shoes have been all over Brooklyn…. If I participate in this I will be participating in something which is not only against my values, but against my people.

Of course, I didn’t say that to him at the time. But I told him the reason why…. And they flew me back, first-class, and didn’t pay me….

Jerry Seinfeld and his show demonstrated that WMS is normal in the U.S. It is so unremarkable that his show was seen as being “about nothing”. What does it take for white America to register WMS as such? The answer is: a well-publicized outburst of the ugliness that is invisible as both systemic and ubiquitous.

What does white America want from those individuals who expose the ugliness of the system, by revealing it, unabashedly, in themselves? Often, just a simple apology, as if an individual’s apology has much to do with the system as a whole. It is also helpful to have an excuse, such as having had too much to drink, in the Gibson case. But what excuse does Richards offer us?

Jerry happened to soon be on David Letterman’s show and made space not to declare an end to his personal and professional relationship with his White Brother, but rather to allow him that small requisite apology.

Fellow stand-up comedian Sinbad, who was in the audience when Richards went on his racist rampage, was later interviewed by CNN about the “apology.” Sinbad exposes what most of us already know—but he was honest and truthful enough to say it out loud, in clear language: we are a sexist and racist country. In other words, WMS is always here, occasionally erupting in ways that garner unusual attention.

Not so coincidentally, the Season 7 DVD series of Seinfeld was advertised for sale to the viewing audience, the very season that contains some of the most racist material in the series’ nine years on the air. It is clear that the connections between Jerry’s own racism, the racist stereotypes in his shows, and racist vitriol that Richards can’t seem to understand, are not being made in WMS corporate media discourse. For anyone who daily experiences racism, these allegedly separate phenomena are clearly “part of a whole.” But for this whole to be seen as such by anyone white, we would have to come to terms with who we are, and the systems of domination and subordination that, together with our own actions, make us who we are. Sinbad sets an example of the kind of reckoning that is necessary for us to know ourselves at all.

Danny Hoch more thoroughly exposes Jerry and Michael’s WMS off-stage, in this monologue from his 2002 film Jails, Hospitals, and Hip-Hop, where he tells the real history of the “Pool Guy” episode. For me it is refreshing to see two men, Sinbad and Danny, with fame—and ethics—on their minds, speak about the social pressure to be part of the WMS system of dehumanization and destruction. But what about the two men most directly targeted by Richards’ remarks?

On this clip of the Today Show, Frank McBride and Kyle Doss share their own experiences of what happened. Host Matt Lauer engages them and the feminist attorney Gloria Allred, in a discussion of possible remedies for Richards’ public harassment. Note especially Kyle’s apolitical critique of “free speech.” If what has been termed by the courts to be “hate speech” is indeed free speech (and it is free for the powerful and costly to the oppressed), that means that those of us who are white male supremacists are free to say what we want, no matter who is harmed by such speech. White male pornographers use this entitlement to free speech as a weapon, a bludgeoning tool, of dehumanization and destruction against women of all ethnicities and men of color. Hate speech is clearly one weapon, among many, in our corporate racist patriarchy.

Let’s hope more women and men speak out about the willfully inhumane nation called the United States of America, which sells racist and sexist violence to its own citizens while also marketing that violence around the world, through military, religious, economic, and cultural propaganda.

Saturday, March 7, 2009

"The Grim Sleeper": A Classic Cold Case of Racist Misogyny



This blog entry examines a variety of ways that racist-misogyny--always infused with classist elements, expresses itself in society. I bring forth some examples from media, most especially one that almost didn't make it to press: the case now known as the search for "The Grim Sleeper".

The ABC news program, Nightline, recently aired a segment about a case of gynocide that has gone unexamined for twenty years or so, due to the fact that the women murdered were African American, and not "well-to-do". The first victim was found dead in a dumpster in 1985. Of twelve victims found in South L.A. to date, one was male, also African American, and also disenfranchised in other ways, such as by class.

L.A. Police Chief Bill Bretton, a white man, says this case would not have been handled with more concern or swiftness if the victims were "well-to-do white women". "I don't go along with that. Not at all. We value every life," he says. (That's called lying through your teeth, or being so seriously delusional about reality that you ought not be a police chief.)

Diana Ware, the step-mother of one of the 1987 victims, says "I think if it were in Hollywood [...] it would have been handled much differently. I think they would have told people; I think it would have been out there in the public. [She pauses.] It wasn't done, and I think that was a big mistake."

Another white man, lead investigator Detective Dennis KilCoyne, was asked what the victims have in common. "They're all from the same general area of the city in South Los Angeles; I don't think I would label them all as 'prostitutes' per se [he makes the quotation mark gesture with his hands as he says that], but they certainly have troubled lifestyles, they're broken people and they're easy targets."

First of all these particular women (and one man) are dead. They are no longer "easy targets". There is an implication in Kilcoyne's statement that their (collective, same) "lifestyle" is largely to blame for their demise, and that they are not individuals the way Nicole Brown Simpson was an individual. They are, rather, a type of people, the kind that can be summed up crudely and inhumanely as a semi-human "them" that while dead, somehow still walks the Earth. This group is leading a life that is dangerous; it's not life that is dangerous, you see. It's the way they were living their lives that brought danger to them, like a moth to flame. If they weren't 'prostitutes', if they weren't 'broken people' with 'troubled lifestyles' would they be alive today? We are supposed to answer yes, even though the murder of women by men crosses all socio-economic divides.

I wonder: if this did happen in an affluent Caucasian section of L.A., would he describe the women who live there as troubled, broken, and easy targets--and imply that they are a group that lives on to this day, perilously drawing [ungendered] danger to them? Isn't the single most common criteria for being a likely target having "the lifestyle" of being a woman who lives at home with a man? And what if they wereprostitutes? Is there an implication here that their murders would be less worthy of investigation? Or, in that case, that they were (even more clearly) "asking for it"? I wonder.

Homicide Detective Bill Fallon, an African American man, was asked to describe a plausible profile of this serial sexual killer (in the press now called "The Grim Sleeper"). "I believe it's a young man that's very angry with women. I mean some woman I believe somewhere has hurt him down the line and he's taking it out on the women." No man in front of a camera will tell us the truth about gynocidal atrocities: they are done by men because men can do it, they have access, and they usually get away with it, the "Grim Sleeper" being a case in point.

What male abusers of women and girls have in common is not a traumatic past, abuse in childhood, or being mistreated by a woman at some point down the line. If that were the determining factor, the common denominator, then almost every woman I know, lesbian or not, of color or not, would be a serial killer--but of whom? Plenty of women I know were abused by their mothers, yet don't make it a practice in adulthood to begin killing parents--or women--randomly. If men are abused by their bosses, and have issues with authority based on past traumatic encounters with hurtful authority figures, why isn't there a rash of boss-killings across the Western world?

Ever diligent and dutiful, allegedly valuing every human life equally, it was not the police force that discovered they were dealing with a mass murderer of women (and one man). It was a white woman reporter for L.A. Weekly, Christine Pelisek, who put elements of this story together, making it clear that the perpetrator was a serial killer, that the deaths and disappearances were connected and worthy of further investigation into a case that had been "cold" for over twenty years. She had to alert the police, and some of the family members of the victims, to this fact.

This is Christine Pelisek's initial report:
DNA "Familial" Search Can't Find Elusive Serial Killer
Wednesday, Dec. 3 2008 @ 1:41PM

The Los Angeles Police Department's search for the Grim Sleeper, an extremely elusive serial South L.A. killer, suffered a big blow Tuesday when a long-shot effort to identify the man through DNA "familial" testing came up empty-handed. The existence of the murderer, who is the longest-operating serial killer West of the Mississippi, was first reported by the L.A. Weekly in an August 29, 2008 exclusive.

The Los Angeles Police Department's search for the Grim Sleeper, an extremely elusive serial South L.A. killer, suffered a big blow Tuesday when a long-shot effort to identify the man through DNA "familial" testing came up empty-handed. The existence of the murderer, who is the longest-operating serial killer West of the Mississippi, was first reported by the L.A. Weekly in an August 29, 2008 exclusive.

The serial killer, who has been stalking African American women in South Los Angeles since 1985, has left his saliva and other DNA at several killing sites. Police had hoped to locate the unknown killer's relatives (and through them, his whereabouts) by scouring the state's DNA database of more than one million felons. Familial DNA testing is a controversial method of policing first approved by Attorney General Jerry Brown last spring. Its employment in the hunt for the Grim Sleeper was the method's first major use. Brown's office gave the LAPD the bad news yesterday. The announcement was also a letdown for victims' families.

"It is disappointing but I feel good because my parents are getting some closure," says Donnell Alexander, the brother of teenage victim Monique Alexander, who was killed by the Grim Sleeper in 1988. "It has been over 20 years but at least it is giving my parents some comfort because they are looking into it."

Dubbed the "Grim Sleeper" by L.A. Weekly when this newspaper broke the story that the killer is still operating in South L.A., the murderer left the bodies of 10 women and one man almost exclusively along a section of Western Avenue. The victims were shot or strangled.

Eight of the 11 killings occurred between 1985 and 1988. Then, in November of 1988, a ninth intended victim escaped after being shot. She described her attacker as a 30-ish black man driving a rust, red or orange Ford Pinto. The bullet removed from her chest was matched to the gun used to kill the first eight victims.

The killings then abruptly stopped for 13 years. Police did not realize the killer was active again until LAPD started a cold-case unit under then-Chief Bernard Parks to investigate unsolved killings. Crime lab workers hit pay dirt when they matched DNA taken from murder scenes in 2002 and 2003 to DNA found at the 1980s murder scenes. The Grim Sleeper most recently struck in January, 2007: A homeless man discovered the body of Janecia Peters, and a DNA match linked her death to the others.

Police were stymied by the fact that the Grim Sleeper's DNA profile didn't match any sample in the state offender or federal crime databases. In June, the LAPD quietly launched the 800 Task Force to track the elusive killer.

Some family members, like Alexander, are still hopeful.

"We haven't gotten over it," says Alexander. "The shock is still there. Hopefully we are going to get this guy."

[End of Christine Pelisek's article.]
__________________________

It is typical of media to give a catchy nickname to the undiscovered man, singular, who repeatedly kills women, plural. This has the political and cultural function of doing two things simultaneously. It both invisibilises the female victims as actual individual people, with their own lives, their own particular histories, friends, family, and interests, and it also elevates the serial killer's status to that of a fictional superhero or comic book villain, each of which boys and men are known to worship and try and emulate.


We might also note the similarity between names given to gynocidal killers and those given to media superheroes or comic book and graphic novel villains: Batman and Robin, The Lone Ranger and the racistly tokenised sidekick, Tonto, The Vampire of Paris, Dracula, The Night Stalker, The Beast of the Black Forest, Jack the Ripper, The Terminator, The Mad Bomber, The Mad Beast, The Red Demon, The Red Spider, The Green Hornet, The Green Lantern, The Green Man, Pogo the Clown, The Werewolf of Wisteria, Bluebeard of Paris, The Dark Knight, The Dark Strangler, The Death Maker, and The Grim Sleeper. (If you can, without Internet help or texting a friend, distinguish fictional comic book characters from actual serial killers in the list above, I am amazed. But here's a big clue: only four are fictional.)

If you are unclear which is which, you might find out at this "Fun Trivia" site. How degraded do women (and children) have to be to make their killers into fun trivia? Under male supremacy, to be a villain is to be masculinised, to be a victim is to be made more feminine. This is partly why so much is made of anyone, rape survivor, incest survivor, who identify primarily as "a victim". Boys and men often claim they are more of a man now, having been so brutalised in the past. They don't want the degrading effect of femininity on their names or reputations. Females who survive systematic male assaults are also heroes for figuring out how to survive the atrocity. But this is a point made only when the effort is to pretend she's "not really a victim--because if there really was a victim, that would mean there's a victimiser, and let's just move on and talk about how brave her escape was. Uhhhh, there's nothing systematic going on here, after all." This point is recently became clear to me in this piece by radical feminist Jennifer McLune.

In a case where all victims are African American, in which the perpetrator's identity and his race is unknown, note how a newspaper cover image (above) portrays the women as very white "street-walkers", and the perpetrator as unambiguously, ominously black. The cover's pun on The Grim Reaper is made with him holding a street lamp pole instead of a sickle; this certainly implies that getting a good look at his victims is critical to who he chooses to kill. In this image, dominant media is using a case involving the mass murder of primarily Black women as an opportunity to sell one of the U.S.'s most white male supremacy-protecting myths: the utterly racist idea that Black men are the threat to white women. As if white men aren't. As if men, collectively, aren't. The inference is that only when crimes are committed against white women do "we" care, and when committed by a Black man, the hushed and not-so-hushed talk never ceases among white folks; witness the endless referencing of the case of Nicole Brown Simpson's "alleged" murder by jock-star O.J. Simpson. Being rich, white, "pretty", blond, and female helps being featured in the media... a lot. Hence the dehumanising phrase "The Missing White Girl S yndrome".

It's almost always seen, by dominant culture, as "taking up space in media" when the murder and disappearance of girls of color is the atrocity. Dr. Phil had advertised a whole program about this matter of the race of missing children who get media attention, but that actual discussion was relegated to the last few minutes of the show, which otherwise focused on the disturbing disappearance of a white girl.

It's not that white girls and women disappearing gets "respect" exactly, in the media. Those stories are made into a spectacle, a voyeuristic journey the public can take, exploiting the humanity of the disappeared and dismembered. In this op-ed piece from the Washington Post, writer Eugene Washington seems to disrespect middle class white women and girls, in part by referring to them as "damsels" and implying [even] these stories aren't really worth reporting on: "Every few weeks, this stressed-out nation with more problems to worry about than hours in the day finds time to become obsessed with the saga -- it's always a "saga," never just a story -- of a damsel in distress." His lack of understanding of misogynist violence as "a central story" of the United States that actually gets far too little coverage, from radical Womanist and feminist perspectives, alarms him not in the least. And he's not alone: his many white brothers and brothers of color who have controlling access to media don't care either.

The "newsworthy" case of singer-celebrities Chris Brown and Rihanna (his beating of her), is newsworthy only because it's a Black man that did the violence. This story would garner far less public attention were the victim not female, and the batterer not Black--or at least Brown. And if Rihanna was a white woman celebrity, the press would be foaming at the mouth.

Washington, in his essay, captures something central to the fears of the dominant class media, in a white male supremacist society: "It's whiteness under siege." Females are just too devalued to even mention; it's the death of the white child that's the shame, not the death of a girl; were we to care about girls and women, the chronic disappearance and murder of girls and women of color, caused by men, would find respectable space in the press as a serious problem. It would also be recognised as a central tactic in men's war against women. Alas, no such status for any woman or girl exists, in media, so the discussion will not focus at all on "women under siege [by men]". Whiteness and maleness being under siege: now that's something serious.

Witness the pro-white Americana, pro-boy media presentation in this piece from the Atlantic, by Christina Hoff Sommers, the anti-Womanist and anti-feminist writer and pro-white patriarchy activist. White men support and encourage white women stepping out and taking heat for defending us; and white men will gladly publish all materials that make any claims that we (white men), not "they" (everyone else) are the ones in trouble. (Hoff Sommers' work is published by Simon & Schuster, which is owned by CBS, a conglomerate controlled by Leslie Moonves and Sumner Redstone [pictured below].



Washington continues:
"This is not to mock any one of these cases (except Runaway Bride) or to diminish the genuine tragedy experienced by family and friends. I can imagine the helplessness I'd feel if a child of mine disappeared from a remote beach in the Caribbean. But I can also be fairly confident that neither of my sons would provoke so many headlines.

"Whatever our ultimate reason for singling out these few unfortunate victims, among the thousands of Americans who are murdered or who vanish each year, the pattern of choosing only young, white, middle-class women for the full damsel treatment says a lot about a nation that likes to believe it has consigned race and class to irrelevance.

"What it says is that we haven't. What it says is that those stubborn issues are still very much alive and that they remain at the heart of the nation's deepest fears."

Thursday, March 5, 2009

More on Radical Profeminism

[Some of this was revised on 8 March 2009]
When I was a profeminist youngin', I was led to believe a few things in some profeminist circles that I have since found to be not only untrue but self-serving to the interests of men and dangerous to the well-being of women. I will add that I was ignorant about a lot back in the day, and while I remain ignorant about most things to this day, I can only update my progress to note that I no longer accept that some white theories about women's oppression are more truthful or complete, to the extent anything by women is seen as such. I no longer accept that because a book has footnotes, for example, it is smarter than one without. (I used to believe that.) I no longer believe that being "anti-sexist" means being proWomanist or profeminist. (I foolishly used to believe that too.)

Another belief I sort of held, was that there is something sort of monolithic called "patriarchy", and that "patriarchy" (alone) is what harms women. This statement was and is almost always made to me by college-educated, white, class-privileged profeminist men who believe they have done sufficient reading and empathic living among diverse populations of women to make this determination. They typically hold up the work of Mary Daly, Susan Brownmiller, Sonia Johnson, or other self-defined radical [raceless] feminists, or white theorists John Stoltenberg and Michael Kimmel, believing that these women and those men, together, express the truth about what harms women and why. I have seen whole Women's Studies curricula identifying white Western women's writings as the work that must be read to comprehend, let alone challenge, this problem of misogyny. I have seen whole Men's Studies programs centrally concern themselves with "the problems of manhood for men" not the problem of manhood for women.

Such a statement about "patriarchy" is often not sufficiently qualified, in my experience, with the reality that many systems of oppression harm women in misogynistic ways, male supremacy being perhaps the most obvious and overwhelming to people who don't also experience the others. I am not making a case for decentralising a concern about and challenge to male supremacist misogyny, as a critical profeminist agenda.

Radical Black feminists, other radical feminists of color, as well as some radical racially aware white feminists have pointed out to me the serious problems with the view that "patriarchy (alone) is the problem".

I've come to believe that white supremacy is just as misogynistic as male supremacy, for example. So too is capitalism. So to is Western Civilisation. So too is anti-Indigenist policies and practices which constitute genocide. This ought to be implicit, but every genocide I've ever heard of is also gynocidal. (This is being written by someone with the great privilege of never experiencing one first-hand.) All of these systems harm women in specific ways systematically, chronically, and lethally for being women not men. In this radical white profeminist's view, the misogynist harm of white supremacy and capitalism out not be viewed without centering the experiences of women most harmed in and by those systems.

Behind the assumption of "patriarchy" being what most harms and oppresses women, is an effort to centralise the experiences of white class-privileged women, which, globally, is a minority population. Behind the assumption that patriarchy is what harms men most(relative to women of the same class and ethnic group), is the willful ignorance bolstered and encouraged by male privilege, which doesn't even allow men to own how we benefit from these systems which also dehumanise us.

For a profeminism to be "radical", in this view, anything that oppresses any woman is important to pay attention to, and ought to fall under the umbrella of "profeminist men's concerns and calls to action". But for me that action must centralise the experiences of women, not men. And specifically the experiences of women of color internationally, to the extent that one has direct information from and contact with women globally.

For more learning in this area, I recommend, if men haven't already, that we pay close attention to the messages, guidance, and demands addressed in the following:
http://www.incite-national.org/media/docs/1847_ColorsofViolence.pdf
http://www.solidarity-us.org/node/250
http://muse.jhu.edu/journals/meridians/v004/4.2smith.pdf
http://muse.jhu.edu/journals/nwsa_journal/v017/17.1smith.html
and http://muse.jhu.edu/journals/hypatia/v022/22.2hoagland.html

When white profeminist men show or tell what we've read that educated us about feminism (often in these men's own writings), I see the passing along of stunningly racist herstories of "Radical [unnamed race almost always meaning "white"] feminism". My anger with men who are not profeminist is usually much greater than at those who do profeminist activist work, which is not to say there isn't plenty of reasons to be distressed and despairing at the behavior of those of us who doidentify as profeminist men. I see many men who identify as radicals or progressives do at least one of a few things:

1. Completely invisibilise or significantly marginalise or tokenise the experiences of women
2. Make arguments, speaking of course for all of humanity, that "patriarchy" is not the problem, as if we men, collectively, would have a fucking clue about what the problems are for women
3. Only read men's analysis of women's struggles, or only read white women's analysis of the struggles of all women
4. Gender oppression came after other forms of oppression and therefore isn't the core issue. Descendants of various strains of marxists cling to this argument in order to make sure what happens to women, that men do, is never centralised as a concern

To this last point from men, I say to them: "Were you there? Given that women have not been the primary writers of history, that recording history through writing, in and of itself, is a tool of both Western white male supremacy, what makes you think any analysis that leads to this conclusion wouldn't be heavily biased in favor of white male supremacy?"

I have argued at great length over years about these issues, these roadblocks to radical activism, and have found that men are usually satisfied to be where they are in their own respective places of ignorance and privilege. We men, on the whole, are not particularly concerned about, nor do we organise against, the various methods of oppression which negatively impact the majority of women in the world. Or, to the extent we express concern, our activism must fit within white male-centered analytical frameworks to be perceived as "useful".

An assumption that keeps surfacing in these conversations, which I'll illustrate in a moment, is that because an act of harm or system of oppression does one thing well that doesn't target women (in men's view) as women, it is not misogynistic.

What follows are some classic argumentation styles utilised by U.S. liberal white males in the Academy, who've primarily and overwhelmingly read the work of privileged white men, and who don't sufficiently understand what it means, politically, to be white or a man, let alone a woman of color.

From LiveJournal I have copied and pasted some of what appears here. The substance of that discussion, about some of these issues, follows. The topic is "feminism and brett easton ellis" and the host of the conversation is a white man named kunzelman.

on feminism and bret easton ellis [Feb. 22nd, 2009|06:49 pm]
From: kunzelman
Tags | activism, bee, bret easton ellis, feminism, protest, radical
[All text not in brackets in what follows is written by kunzelman; all text within brackets was added after the fact by me, for this blogpost]

[kunzelman writes:] I just finished reading this essay on Bret Easton Ellis and free speech, from a feminist perspective, and I can't seem to agree with anything that the authors state. [Why am I not surprised?] I find it funny that the preface talks about how it was not published to begin with, and that it was hard to find a publisher in radical magazines, but at the same time I understand exactly why. The actions that Tara Baxter takes are the perfect form of disempowering radical action. [This is a classically arrogant example of "boys know best" when it comes to women organising against male supremacy and misogyny.]

Her actions themselves, though, are incredibly clever. By reading BEE aloud and being arrested, she does make a clever point, but the problem with that is that no one really cares about what she is reading. [This would be a prime example of a man being condescending and patronising regarding feminist efforts to combat male supremacy.] By standing around and proclaiming that violence should be committed against someone, all that gets accomplished is people covering their ears. What did she accomplish? Creating an arrest record, making sure that she's known as a radical, making herself a target. [And through what tools, kunzelman, do you arrive at these conclusions? Have you spoken with every person impacted by this action? Are you aware that women reading about the actions of other feminists often functions to inspire and empower women to create similar and other ways of confronting the problem?]

At the same time, I think that she ignores the huge potential for subversive action in the essay itself. It is incredibly clever to use the exact same methods that Ellis uses, making sure that we don't really know what's going on, creating a fiction within the reality of her "true story." That, however, is where the cleverness ends. She could have used the master's tools to destroy the house, as it were, but Baxter is so concerned with being "radical" and "hurting misogyny" that she misses everything that she could actually do something to change. [kunzelman, I read your use of the term "clever" here to be patronising and condescending. And borrowing from a title of Audre Lorde's essay doesn't indicate to me that you have any understanding of what the points of Lorde's essay were.]

There is nothing more painful [nothing more painful? Not genocide? Not battery? You have been a very privileged and lucky person to rank this as the thing beyond which nothing else is more painful] than the section where she calls her "teacher," Nikki Craft, who then sings happy birthday to her and tells her what a great job she's doing. [huh? Women can't look to one another as teachers? Nor celebrate together? Nor support each other?] It's just disgusting. [What exactly is disgusting there? I experience your arrogance in interpreting this woman's action's 'objectively' obnoxiously, if predictably, disgusting.] Hell, for all the change they achieve, they might as well be fifteen-year-olds who steal from Hot Topic and calling it "hurting The Man." [Your patriarchal condescension and arrogance apparently has no self-regulating mechanism, nor a capacity to become aware of what it actually functions to do.]

I suppose that I'm just frustrated because of how I perceive Baxter's method to be disempowering, [I experience your analysis of Baxter's method to be belittling and thoroughly sexist] and I really encourage other people to read the essay and tell me how they feel about it. [Consider it done, here, now] I would like to hear other opinions, simply because the essay itself is so damn polarising. [I find your writing far more polarising, to be honest, and really inappropriate.]

Comments:
From: rabidgod
2009-02-23 12:33 am (UTC)
When Tara Baxter became aware of American Psycho she was, as any feminist would be, disgusted and furious.


From: kunzelman
2009-02-23 12:41 am (UTC)
exactly. how can you miss that he's being critical of the exact same thing that she is? [And how can you and rabidgod makes claims about what "any feminist" would feel? That you both mock being disgusted by the misogyny in B.E.E.'s work is a form of misogyny, in and of itself.]


From: line_of_flight
2009-02-23 04:37 pm (UTC)
This is what happens when people don't adequately theorize radical action!


From: kunzelman
2009-02-23 05:37 pm (UTC)
Huzzah good sir!

[And are you two claiming to know how to adequately theorize radical action? And, do you understand that radical actions' function is not "to be theorised" but rather "to effect fundamental changes"?]

From: oddrid
2009-02-23 01:39 am (UTC)
I have never read that book, but that's not cause I'm a feminist. I've seen the movie though and it didn't really tick off my feminist radar too much. Those passages that she quotes in the beginning are disgusting though.

Her protests though are pretty lol.


From: kunzelman
2009-02-23 01:58 am (UTC)
To be fair, the BEE allows his character to do terrible, calculating things to women. At the same time, he allows his character to do terrible, calculating things to heterosexual men as well as animals.

Does she attack those aspects? No. I don't uniquely think that the book is misogynistic, but rather a criticism of late capitalism and consumer culture. We're desensitized to everything, as Ellis says, because we "have nothing to lose."

The book is brutally long in the middle, fyi.

[For me, this is where you show a shocking level of ignorance, under the banner of being a literary and social critic, stating that someone's work cannot be both misogynistic and something else as well.]

From: rabidgod
2009-02-23 03:49 am (UTC)
that's exactly it--p.bates does brutal shit, but it's not just to women

[Ok, rabidgod--that's quite a screenname, btw--so by your "logic" that means that if a man's behavior does anything else other than that which you determine to be misogynistic, that renders every misogynistic act he does null and void as such? I think that's ridiculous thinking.]

From: kunzelman
2009-02-23 04:07 am (UTC)

I think it's funny that one of the first things she says in the essay is that he commits acts of violence on homosexuals. The problem with that is that he doesn't. Louis Carruthers is never killed, only thought about.

[So we can now discredit her work altogether, is that your ploy?]

From: julian_r
2009-03-05 08:30 pm (UTC)
misogyny or not misogyny?

Regardless of whether a man's violence extends beyond violence against women, that doesn't mean the violence done to women isn't misogynistic. If a specifically white man goes around hanging several people from nooses tied to trees, if he chooses a Black man as one of his victims, that has racist/white supremacist meaning and effect, regardless of what his intention is. Violence against women is one form of misogyny. Acts' meanings and their effects aren't determined solely by the intent of the harmer. If that were so, "rape" wouldn't ever be rape, according to most rapists. Brett's work is deeply misogynistic, among other things. American Psycho may also be offering the reader a critique of corporate capitalism's dehumanisation of all of us. But that doesn't make the text misogyny-free. Acts have different meanings and effects, after all. And rarely do works of fiction have one "right" perspective only. If women who know what misogyny is and feels like, experience his book as misogynist, that makes it misogynistic. Otherwise, we set up a situation in which only elites--like you?--decide what something means--which is a terribly modernist notion. Who controls meaning anyway?


From: kunzelman
2009-03-05 09:44 pm (UTC)
Re: misogyny or not misogyny?

I think that you have a terrible lack of distinction between a character that is misogynistic, and a work that is misogynistic. AP functions as a criticism of capitalism, identity post-Reagan, and modernity in general. I would contend, at the same time, that it is not an inherently misogynistic work. The character of Patrick Bateman deeply hates women, that is true. At the same time, he hates minorities (of race and sexual preference), the socially outcast, and most importantly, himself. He also commits terrible acts of violence against all of these groups, or he at least fantasizes about it. Sure, I fully believe that there are misogynistic elements to the novel, but you cannot reduce the commentary on that novel down to pouring blood all over it. This is the same argument that we need to burn Heart of Darkness because of its racist elements. They are there, but is that the meaning?

At the same time, you ask who controls meaning. No one, and that's what's brilliant, but the author is only dead by so much. I think that there is more than enough evidence in AP, as well as Ellis' other books, that would suggest that Bateman is struggling with the problems of modernity more than his is being violent; the violence is just a byproduct of adjustment. Representations of violence against women are important, no doubt, but so are representations of violence against anyone or anything.

In most readings of literature, or anything for that matter, I will look at all representations in a vacuum. At the same time, Guattari is always in the back of my mind. We have to be careful of fascism, of the left and right, and coming down hard on either side of representation is not the way to evaluate it and the implications implicit within it.

If you feel offended by American Psycho, remove the effect of the representation from your body proper. Burn your own copy. Don't make yourself a target. I found value in it because it gave me a touchstone for a lot of things that I had ideas on, but never explored fully, like what commodification really is, or what misogyny and class-based hate is. No one controls meaning, you're right, but if you're going to push one meaning and protest another, you need to go about it a better way.


From: julian_r
2009-03-05 10:13 pm (UTC)
Re: misogyny or not misogyny?

Regarding this, from what you wrote above, kunzelman: "I think that you have a terrible lack of distinction between a character that is misogynistic, and a work that is misogynistic. AP functions as a criticism of capitalism, identity post-Reagan, and modernity in general. I would contend, at the same time, that it is not an inherently misogynistic work. The character of Patrick Bateman deeply hates women, that is true. At the same time, he hates minorities (of race and sexual preference), the socially outcast, and most importantly, himself."

For you such distinctions are apparently very plausible. For the oppressed--for me as a gay man and a Jew, for example, if a book is written by a white gentile man who creates a white gentile male character who kills Jews because they are Jews, gay men because they are gay, in the text, the author is in any way making those acts forms of entertainment or eroticism for the reader, they constitute acts of anti-Semitism, and homophobia. And guess what? It's not for white gentile men to determine whether or not that's the case. I found The Passion of The Christ deeply anti-Semitic. Many white Christians I know found it "deeply moving" and not anti-Jewish. Who is right? Well, the point here is that their opinions alone don't count, or trump other views and experiences of that film.

As you may have noticed, it's been "all the rage" to have female characters be beaten and raped only to rise up at the end and seek revenge against their abusers, sometimes killing them. An audience sits for an hour and forty-five minutes being entertained by seeing a woman being degraded and assaulted, often while her breasts and buttocks receive a stupid and fetishising amount of the heterosexual male supremacist director's attention. The audience "gets into" the scenes where a white woman and a woman of color battle it out. The audience watches women be terrifying, horrified, by one man or many men, throughout whole genres of literature and cinema. Are you making that case that if, when the closing credits roll, she's alive and they are dead, then the film automatically becomes politically and socially responsible? If you believe this, I strongly disagree with you, about this and other matters.

Re:
"In most readings of literature, or anything for that matter, I will look at all representations in a vacuum."

I would argue that for you to even think you can do so is, well, implausible, but even if you could, that doing so is a form of dehumanisation, and extraordinary privilege. Read, for example, A Language Older Than Words, by Derrick Jensen, for more. Or Endgame, volumes 1 and volume 2. Or The Culture of Make Believe.

Re:
"If you feel offended by American Psycho, remove the effect of the representation from your body proper. Burn your own copy. Don't make yourself a target."

I believe women have the right to protest in any way they see fit to protest whatever they experience and name as misogynistic. Resistance takes many forms. And needs to. And men telling women what misogyny is, is like whites telling people of color what racism is: you'll find lots of space to do just that, but it doesn't mean you know jack.

I don't own a copy of the book, so I've nothing to burn.

I would argue that, by definition, an oppressed social group, and the individuals that comprise the group, doesn't make it/oneself a target. One is targeted by people who exploit their power over people they structurally oppress. If I put a bull's eye image on my white t-shirt, and walk outside, I am not marking myself as a target, I am wearing a t-shirt.

Only the most privileged people on Earth, who collectively, as adults, aren't especially targeted for real violence by an oppressor group, the kind that hurts, humiliates, degrades, subordinates, maims, and kills. Those of us who are primarily concerned with social and economic acts that only offend, or who wish to debate about oppressive acts we might might find philosophically problematic, can afford to believe we make ourselves into targets. That's because we're in denial about what's really going on in the world of real people who are not us.

I am not particularly offended by Ellis or any of his characters. The issue at hand is harm, not offense. The latter exists in the mind, primarily, and is regulated by shifting perspectives one is socially free to shift. The former is experienced more in the body, in a collective body of people, and, in my view, ought not be determined or named by people who don't share that experience.

Re:
"if you're going to push one meaning and protest another, you need to go about it a better way."

I fear the day white men's voices, primarily, decide how best to fight either white supremacy or misogyny, which are not at all mutually exclusive. What am I saying?! We white men already do decide these things, through law, policy, structures of civilisation, language, etc. See Yurugu: An African-Centered Critique of European Cultural Thought and Behavior, by Marimba Ani, for much more on this.

On Men Speaking Out on Feminist Topics: repost of "I Was A Teenage Sexist Chicken"

I just read the post located here http://thenationalgadfly.com/2009/02/21/i-was-a-teenage-sexist-chicken/

Everything that follows this paragraph was not written by me. I'll introduce this piece with a couple of qualifying remarks, in response to what follows. As far as I can tell, the post doesn't sufficiently own the extent to which men dominate conversations, including when the topic is Feminism, or "Women's Issues". Time and again I've seen young men hold conversations hostage, barely letting women get words in edgewise. So I ask all men who speak in public spaces to make sure you're hearing as many female voices as male ones. If not, chances are the conversation is male-dominated. Also, I believe men should speak, in mixed gender groups, only when welcomed to do so by women, and should generally stay out of conversations among women. Women's space, including conversational spaces in public, is not as easy to come by as men might think. And, men must interrupt any and all instances of racist-misogyny, sexism, white male supremacy, male supremacy, white supremacy that crosses our paths (or that we put in our paths). Every time that it is possible and productive to do so (as determined by women, not men). No exceptions, unless to do so would directly result in someone being killed, such as if you know that calling out a male batterer could result in him taking out his embarrassment on his female partner's body/mind, brutally. -- Julian

I Was A Teenage Sexist Chicken
Feb 21st, 2009
by gadfly.

This post is not about Sexism or Feminism, it is about my experience in talking about them.

I have had several conversations lately about how people engage in debate over sex / gender / body (SGB) identity issues. I am launching a blog that supports dialogue on those issues and in the communities that they create. As I frame the terms of the conversations and the goals of the site, I have begun to articulate my view on the structure of dialogue itself.

Simply put, I have been thinking about how we treat each other inside a conversation about SGB issues and identity. I noticed some patterns of how we seem argue with each other inside these conversations. This post is not about something specific to SGB issues, advocates themselves or the conversations. This is about how we speak to each other about those issues. SGB issue conversations are not somehow different from other conversations. I simply care about them more. This applies to Racism, Classism, TG discrimination or any other conversation regarding society and individuals.

I will mostly use 1st person in this post, not because I think I’m ‘right‘ or ‘better‘ or anything. It is just that I think that by making statements using the 3rd person (we/they/you), it is not as honest or intimate and is often a distraction. As a reader, you may be left wondering who the subject is, whether to defend your own views and how I can claim to know other peoples thoughts & motives. My writing tends to be more effective when I am describing my personal experience.

Guys hang back (and it’s not just guys)

I was chatting with friend about how Feminism & Sexism are addressed on some blogs. She noted her experience that “men hang back” to see how the women are going to respond and later come in on the ’safe’ side with a hearty “yeah, what she said!” It’s not universal across blogs, but it brings up an interesting point: chickening out.

Why would men hide out? Maybe they have been lambasted and they are ‘gun-shy’ Certainly, I have been told a) I am sexist b) go do homework c) come back with approved answers. Sometimes in harsh terms, peppered with “@$$hole” or “troll”. I may have fully deserved that response or not. But, the idea that I would ‘hide out’ because some woman treated me harshly is in itself a responsibility dodge.

Hiding is a choice – my choice. Period. The only person that makes me hide or stop hiding, is me.

There is responsibility and there are consequences. In blogs and live conversations. I have a very clear example of this in my personal life. I had a girlfriend and she became pregnant. We sat on the bed and she asked me what I wanted to do. I told her that I would do whatever she wanted to do. Right there - I chickened out.

What I did there was to lay it all on her. When we broke up, she said to me that the relationship died on that day in that conversation. She knew I was afraid and didn’t want a child. She wanted my honesty and my intimacy. I gave her neither. It hurt our relationship. I withheld my voice, my experience and how I felt.

It’s like that on blogs and in face-to-face conversations. The problem with hanging back or hiding out, is that real communication struggles to exist without all parties involved in the conversation. Everybody in the conversation loses out when someone hides out.

It’s not just men and it’s not just Sexism or Feminism. How many people walk away from or hide out instead of speaking their mind and making a difference? How many of us hold our voice still when we are afraid? How many women identify themselves as Feminists but do not find agreement from Feminist books, blogs or speakers? I have met some. Are they the only ones? If there are more, where do they go and how do they contribute to the cause? Where are their voices heard? I don’t know.

Where else do people hide out? Work? Family? We all probably do it in our lives to some degree. Nobody alive today, invented it. We can all quit at any time. We can even relapse and quit again. Speaking up is not without benefit. In my life there is no greater feeling than feeling of being in a conversation with someone where both people feel heard by each other.

There are no correct answers

The academic hierarchy model of argument is wonderful in science - but psychology, sexism and discrimination are not hard science. It is a limiting mistake to language them in such terms. I mean that by treating subjective opinion as if it were objective fact is a disservice to the focal cause. Not just in context but in results. It sets up a false sense of truth and proof.

Also, an ‘academic’ or ’scientific’ hierarchy looks to me like a lot of other paternalistic structures, perhaps even reinforcing some of the very assumptions, definitions, prejudices and messages that are being challenged in a conversation about SGB identity.

One example of my experience from Feminism conversations goes something like this:

A certain “1st Wave” theory was proven wrong in 1971 by so-and-so. This “2nd Wave” theory was proven wrong in 1981 by so-and-so. “3rd Wave” has theory become X, as anyone who has read so-and-so would know….and so forth.

I’ve done that in life. Replaying someone else’s argument from the past is a shortcut. I was trying to ‘win’ the argument. I wanted to be right. I was not looking into my own life to see how this conversation really impacted me. Who cares why? I was not thinking for myself – but only of myself. That’s the critical factor. By doing so, I deprived myself of the full knowledge of my impact on others and the chance to grow up. I lost out. The people I was talking to lost out. The greater conversation around sexism lost out because I was both saying nothing new and denying my own personal contribution, both past and present.

It’s a classic case of ‘precedence’ - “if so-and-so said it, it must be true”. History becomes canon which in turn becomes rote. I don’t want to hear what a professor or author said sometime in the past. I want to hear how this issue has impacted the person I’m talking to – in their own life. Have they ever said or thought anything like that? Was it done to them? Have I done that to them? How did they feel? What does the person in front of me think about all of this? What is this person’s gift of intellect, reason and vision have to offer our conversation?

So, now I have started asking people how this issue has impacted them in their life. Have they ever thought or said anything like that? Has it ever been said to them? How did they feel? Have I ever said something like that to them?

On the topic of academic debate: I would like to see 1 million people stumbling through conversations together over the merits of Betty Friedan, Shulamith Firestone, Simone de Beauvoir, Andrea Dworkin or anyone else for that matter. I would much rather the multitude of amateurs than a much smaller number of people that have read all the right materials, learned all the correct thoughts and speak in the appropriate homages to the good topics. I like academic and structured debates. I simply think that they cannot contain the larger population’s experience or contribution to any subject.

If I had to choose between a flawless argument that is given by one really smart person or 10 million amateur, untrained opinions, I would take the latter for a greater impact on improving society’s performance on the issue. The larger group represents more individual contribution to the discourse, which I think is the only valuable currency in these debates. Dogma fails where cognition succeeds. If we recorded 15 million conversations about Betty Friedan and each person spoke on the subject matter in terms of their own experience, honestly; then every one of those conversations would be relevant and contain something new.

Don’t get me wrong, structured debate has a place and a real value. I honestly love participating in them. I like discussing the history of Feminist Theory. It’s informative. I even like talking to people much smarter than myself. However, the broad and sweeping change in society will occur in the bazaar and not in the cathedral.

It’s OK to fall down

My life got better in these conversations when I realized that I was going to make mistakes. Lots of them. (Actually, I made all the mistakes then figured out what had happened.) Once I accepted that, it all got better. I don’t want to make mistakes, but I do make them. We all do. There is a difference between knowing that I may offend someone and striving to do so. I am going to get flamed or yelled at or disagreed with. I used to believe that I had to defend my position in arguments, to save face, etc. That’s not how it turned out to be. These conversations are a dance in some ways. I know that the desired result is equality and respect for all. That serves as the tempo to the dance. The words and opinions of those I speak with and myself – are the notes and the melody.

I just remind myself that there is a difference between myself and Rush Limbaugh but that does not excuse me from responsibility. I am admitting my fallibility - not giving myself license to offend.

So, what is my point? Why say all this? Because I wanted to encourage others to step forward into the mistakes and successes of these conversations. I used my own mistakes as references and examples for someone else to look at their own experience and bring it to the conversation on SGB issues, or race, or class. The water is choppy sometimes and you will spill. So long as you care and respect, you will be fine. People will insult you and me and each other. It goes with the territory and I can’t begin to judge their motives. If I’m lucky, if you’re lucky maybe those people will contribute to our lives in some meaningful way.

So, come in in from the shadows. If you have gone away, please come back. It’s OK. We need you. I need you.

-gadfly

P.S. Thank you VaginaDrum, Clarisse and Michelle for allowing me to crystallize my thoughts lately on this issue and the upcoming site.