Tag Archives: Feminism

Feminism is About Equality…

Feminism is about equality or feminism is about equal rights is a common motte used by feminists. I’ve already shown how that is not true and shown the ideological reasons feminists like to push this bit of drivel, so go read that if that’s what your looking for.

Instead, today I’m going to show that anybody using this phrase inherently recognizes that equality is meaningless conceptual nonsense, or possibly that they simply grossly ignorant of that of which they speak.

Feminism has gone through a number of evolutions. There have been three major evolutions of feminism: the first focusing on suffrage and prohibition, a second focusing on domesticity, patriarchy, and access to the workplace, and the third is more diffuse but tends to focus on empowerment and abolishing gender roles.

Just in these very broad outlines we can see the contradictions of various form of feminism. First wave feminism and prohibition were virtually indistinguishable, yet one of today’s large post-feminist empowerment crusades is the “right” of women to get as irresponsibly drunk as they want without having to take responsibility for any actions taken while drunk. The need to dress sexily for men was on of the shackles of patriarchy the second-wave tried to throw off, while self-proclaimed feminist sluts of the third-wave are arguing for their right to dress as whores without being judged for it.

When you add in all the various permutations of feminism the contradictions abound even more: Sex-positive feminists and anti-porn feminists, TERFs and queer theory feminists, liberal feminists and radical feminists, equity and gender feminists, choice feminists and actual feminists, etc.

Given the vast array of what feminists desire, we can now see why equality is meaningles nonsense. If feminism is about equality that means equality is simultaneously defined as banning alcohol, getting irresponsibly drunk, dressing like a slut, not dressing like a slut, having lots of heterosexual sex, making pronography, avoiding non-lesbian sex, people with penises are men, those same people with penises are women, being economically independent, not being economically independent, being given equal access to the workforce, and being given preferential access to the workforce.

To anybody with two brain cells to rub together, this mess of contradictions means equality is simply a nonsense phrase with no real meaning besides some vague Orwellian exo-semantic feelings of ‘good’.

Anybody saying feminism is about equality either believes assumes equality is a meaningless word, has not actually thought of what they’re saying, is ignorant of even the basics of feminist thought and history, or is dishonest.

Rape Accusation Default

By now you’ve heard of Rolling stone’s UVA rape article, it’s retraction, and all the debate around it.

One of the interesting parts of the debate is this:

That was later downgraded to generally and most feminists haven’t gone quite that far, but the general trend from feminists has been that we should “believe, as a matter of default, what an accuser says.”. The general tenor from the manosphere is that the default should be skeptism of rape claims given the amount of false rape claims. Both default belief and default skepticism have their proper time and place, it is situational. False rape claims do happen often enough to be worth considering them, but most rape claims are not false.

Generally default belief is best in the context of friendship, sympathy, support, and personal relationship. If a friend tells you of being raped, immediately believing and supporting her if she’s lying is low-cost, a few wasted hours at most, while not immediately doing so if she is not lying can be very damaging to her and to the relationship.

On the other hand, default skepticism is generally best in the context of law, informal punishment, or the impersonal. In these situations, immediately believing a lie will have immense negative effects on innocent parties, while not immediately believing the truth will be fairly low-cost as there will still be time to find the truth .

The tricky part is when the friendship and informal punishment overlap, ie. when you have friendships with both the accuser and the accused. In those cases, your best judgment on the characters of both parties combined with how close you are to each party is probably the best way to determine who you should default to believing.

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This brings me to another thought. Reading through the RS article there are a number of things that don’t pass the sniff test, but of all of them this one passage takes the cake:

Disoriented, Jackie burst out a side door, realized she was lost, and dialed a friend, screaming, “Something bad happened. I need you to come and find me!” Minutes later, her three best friends on campus – two boys and a girl (whose names are changed) – arrived to find Jackie on a nearby street corner, shaking. “What did they do to you? What did they make you do?” Jackie recalls her friend Randall demanding. Jackie shook her head and began to cry. The group looked at one another in a panic. They all knew about Jackie’s date; the Phi Kappa Psi house loomed behind them. “We have to get her to the hospital,” Randall said.

Their other two friends, however, weren’t convinced. “Is that such a good idea?” she recalls Cindy asking. “Her reputation will be shot for the next four years.” Andy seconded the opinion, adding that since he and Randall both planned to rush fraternities, they ought to think this through. The three friends launched into a heated discussion about the social price of reporting Jackie’s rape, while Jackie stood beside them, mute in her bloody dress, wishing only to go back to her dorm room and fall into a deep, forgetful sleep. Detached, Jackie listened as Cindy prevailed over the group: “She’s gonna be the girl who cried ‘rape,’ and we’ll never be allowed into any frat party again.”

The friends in question have since responded and have said that the night did not occur like that, because of course it didn’t because that kind of response is just absurd. But the absurdity of it is magnified by the fact that it was so widely believed, which is bewildering to me. It makes me wonder about the social lives of feminists though. How could someone possibly believe that three people called by a friend in trauma and wearing bloody clothing  would have their first thought be “but what about the keggers?

I can not think of a single person I know whose first response to finding a friend who had been gang-raped wouldn’t be to provide comfort and aid the person (or possibly rage against the perpetrators). It’s hard to imagine anybody would respond like this, yet feminists and liberals all bought this incident as perfectly believable.

Is this how liberals, feminists, and their friends behave? Is this how people in their social circles act? Is this really a believable course of action to them? When they read this did they really think to themselves, ‘yeah, that’s how my friends would act‘?

If feminists really surround themselves with people like those in Jackie’s story, it’s no wonder they’re so screwed up. I’d feel pity for them if they weren’t so evil.

Maybe feminists should stop trying to dismantle the patriarchy and instead work on finding some better friends.

Or are they just so hatefully bitter that even if they know their friends wouldn’t act like that, they’d think everyone outside their bubble would?

Are Slate and Amanda Hess Arguing for Lynching?

Feminists complain about street harassment all the time. I’ve never actually seen someone harass a woman on the street, I’ve never done it, and none of my friends have done it.  So, I’ve always been a bit skeptical, because if something is so common, why haven’t I ever even seen it occur before. A few women have told me a story or two of a random crazy person on the bus doing something harassing (ie. one man on a bus just sat himself in the lap of a girl I dated), so I knew harassment did occur, but were usually isolated events done by crazy people. I never believed it happened as omnipresently as feminists claim.

Slate has tried to prove that harassment exists omnipresently by a woman filming herself walking for 10 hours. Here’s a two-minute highlight video of the harassment. Watch it.

First, that’s 2 minutes from 10 hours, so unless a lot of harassment was cut out, that’s not as much as feminists complain about. The video claims 100+ incidents, so that’s about one incident per every six minutes, that’s more, but still not much.

Second, if we assume the video included the worst of the harassment, a safe assumption give the point of the video, the “harassment” seem rather insignificant. this “harassment” included people doing nothing but saying “Have a nice evening”, “God bless”, and “how are you this morning?”. So in other words, to acknowledge a woman’s existence is harassment. What did the 80 incidences not bad enough to appear in the video include, people saying ‘hello’?

If this is the best evidence of harassment feminists can dredge up, I still do not buy the feminist argument. In fact, this video is a strike against it.

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The more interesting part of this video though is race. I counted the incidences in the video, and by my count there were 21 harassers (two incidences had two perpetrators). Of those, 10 of the harassers looked black, 5 looked white, 2 looked Hispanic, and in 4 incidences I could not identify the race (although, two sounded stereotypically black to me).

So, of the incidences where the race was known, black committed 10 of the 17 of the cases of harassment, about 60%. Also, the the most egregious harassments (she was followed twice and some yelled passed a first comment) were by blacks.

From this, it seems the major problem is not harassment from men in general, but harassment from urban black men in particular. This would explain why I’ve never witnessed it; there are very few urban blacks where I live. That the harassers are largely black is reinforced by the stereotypical ebonics name of the campaign the video is in support of, “Hollaback!”.

Also of interest is that only a couple harassers looked even remotely middle-class, the rest looked either working-class or welfare-class.

The target audience of Slate is middle-class white liberals with humanities degrees. These are not the type of people harassing the woman in the video. There is no point lecturing Slate readers on stopping harassment because Slate readers are not the ones harassing.

So, there seems to be no point to this article. Slate readers aren’t the ones doing the harassing and it’s not likely lower-class blacks will care about the moral protestations of middle-class white feminists.

The only reason I can think of to write this is to encourage white males to forcibly stop black men from harassing them. something which reminds me of the days when looking wrongly at a white woman was a lynching offence. It seems to me that Amanda Hess and Slate just inadvertently argued for society to resume lynching uppity blacks, or at least segregation to keep them off the streets white women might use. I think everybody involved needs to check their privilege.

Anyway, if you wish to donate to a campaign to stop uppity blacks from talking to white women, you can donate to Hollaback here.

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It looks like between writing this and posting it, the implications of this video have become clear and Slate is doing damage control.

Amanda Hess, College Rape, & Good2Go

Every media source of goodthink has been hammering on about the college rape crisis over the last while. California’s Yes Means Yes law was the feminist triumph of inserting the state into college bedrooms.

But one app, and the feminist response to it, shows that feminists do not actually care about consent or preventing rape in the least. All the rage over the last few years has been nothing but expanding the power of the feminist bureaucracies.

One naive woman, Lee Ann Allman,  actually thought the college rape crisis was a real problem that needed addressing, so she developed a real, practical solution to this problem. She created  an app called Good2Go. It was fairly simple: when hooking-up, the two partners both logged onto the app, stated whether they were consenting to sex, and noted their level of intoxication. It gave each partner a moment to think about if they really wanted to have sex, initiated a conversation about consent, clearly defined consent, tracked and ensured the identity of each individual involved in the hook-up, ensured the age of the participants, and then kept a log of whether consent was established or not. The mass adoption of said app for college hook-ups would virtually eliminate date rape.

So, with a practical solution to the problem of campus rape at hand, feminists, of course, rejoiced lifting their hands in praise and showering Allman with praises. Right? Because feminists really do want a solution to the campus rape epidemic, don’t they?

Nope, instead they protested so hard that the Apple store actually removed the app for being objectionable. ‘How dare anyone try to actually solve the campus rape crisis!

Amanda Hess at Slate, one of the leaders in the attack on Good2Go, demonstrates fully the depths of depravity of the feminists on this issue. In her first attack she (self-contradictorily) argues it’s both inconvenient and doesn’t define exactly define every sex act being consented to in explicit detail and logging consent for each individual act. Also, the evil company logs the information so that it can be found by law enforcement if an accusation of rape is made. (How dare those assholes help law enforcement ascertain the truth of an accusation!)

To put the cherry on the top of her attack she writes this:

That record may help the falsely accused, but it’s unlikely to aid a real victim.

Remember, if you are falsely accused of rape you are not a real victim. You can suffer slander, have your reputation ruined, be booted out of university, have your life-plan destroyed, and  even go to jail, but that doesn’t make you a real victim. Aren’t feminists lovely?

In her article announcing the shutdown of Good2Go Hess concisely summarizes why the app is so horrible:

When Good2Go launched last month, I tested it out and concluded that it was impractical (who wants to fill out a four-minute horniness/sobriety quiz before having sex?) and insecure (the app kept a database with sexual consent records that could be accessible by law enforcement)… one college student interviewed on Today said it was “a buzzkill.”

So, according to Amanda Hess, rape is bad, but inconveniencing a horny woman is even worse. The horrors of rape can not compare to the horrors of a small quiz and being “a buzzkill”.

Also, according to Amanda Hess, law enforcement should not be allowed to investigate accusations of rape. In fact, she states that law enforcement doing so is an invasion of privacy.

It’s obvious that Amanda Hess doesn’t think college rape or accusations thereof are in any way serious.

It is possible that the app may not be the platonic ideal of a perfect consent mechanism which exists solely in the imaginary world of feminist forms but it was a serious, practical attempt to tackle the problem. But feminists rather than accepting this attempted solution and trying to help improve it so it came closer to their ideals of consent, instead jumped on it and quashed it.

What the Good2Go episode clearly demonstrates is that no one, not even feminists (other than maybe Allman), actually believes there is a campus rape epidemic occurring and that it is a serious matter that requires a real, practical solution.

Anybody paying attention can tell from this incident that the college rape epidemic is not an issue anyone thinks actually exists, nor is it an issue that actually needs to be solved. Rather it is just another talking point for feminists so they can expand feminist bureaucracy further into the university system.

In fact, feminists will attempt to destroy any real solution (and saying ‘please don’t rape’ is not a real solution) solving the issue of campus consent because that would eliminate the supposed ‘need’ for kangaroo courts, rape crisis centres, safe spaces, and other feminist bureaucracies on campus leaving otherwise unemployable feminists unemployed. Solving the issue would also rob feminists of a talking point. This is why feminists must destroy any real attempt at a practical solution and why Good2Go had to go.

Digging Deeper on Power

We come to a third edition of the topic of women and power. Both Donal and Chad have responded with criticisms, so I’ll respond.

Donal’s response is, as he admits, somewhat unordered and incoherent, but essentially he denies that men act as a class and states that modern weaponry has lowered the power differentials between men and women.

Chad’s response is wrapped in parable. I’ve never been too good with allegory and as of my writing this I don’t think he’s done yet, but from my understanding he’s likening men to land and women to water. The land shapes the environment and guides and controls the water, but the water flows where it flows within the framework the land has shaped and has the power to either destroy the land or make it bountiful.

From these, I don’t think we disagree as much as my critics think we do.

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First, on the nature of power:

The female, and indirect method, is to make the world desire to change and help it do so.

I think many of my critics are missing or misunderstanding a critical piece:

any power [women] may display is simply proxy power given them by men.

They can not, as a class, have power in the public sphere that is not given them by men.

So maybe I should restate a little: women as a class do not have any inherent public/political power.

Women do have political/public power but only that given them or supported by men. Indirect power, the power the make the world desire to change and to help change is only effective when men give them men’s power to effect that change.

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Second, we will go more into the nature of the public and private realms:

Oh, and another thing: the personal is the political, at least in the sense that political power is heavily influence by personal and private spheres of power. As anyone who has worked in the political field knows, politics is largely about managing personal connections and networks of like-minded people.

Donal seems to be misunderstanding what I meant, which is understandable as I didn’t explicitly state or link to some background assumptions:

In the public realm, where personal relationships are superseded by hierarchical and organizational ones, physical violence is power and power is physical violence,

The Way of Men has more on this, but men exist in a world of function-based, hierarchical organizations, ie. public organizations, while women exist in a world of one-on-one personal relationships. The former does not eliminate personal connections or friendships, but rather changes the nature of them: the personal relationships and networks exist in a framework where function, shared virtue, and ability towards a shared goal are the measures of judgment rather than emotional closeness, non-judgmentalism, and acceptance.

To explain what I mean, think of the playground. Boys generally self-organize into large group activities, such as soccer, where most other boys are allowed to join as they will (except maybe the occasional incompetent or nerd). Girls generally break up into pairs. This doesn’t mean the boys playing soccer don’t have personal relationships, but that the relationships exist in a public, hierarchical, function-based environment, the soccer team, and are superseded by a higher value, winning the game. Politics is playground soccer on a grand scale. The management of personal relationships and networks in such a public system is different than that in a private system, such as the family.

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Finally, on women and men as a class.

Speaking of unified displays of male strength, I think that it should be noted that men rarely act together as a “class.” It isn’t how we are wired. There isn’t really a Team Man counterpart to Team Woman. So any argument founded on a notion that men can overcome women “as a class” fails as a foundational matter.

This misses the entire point of my argument. There is no ‘overcoming women’. There is no war between men and women, to think there is a class war based on sex is to fully adopt the neo-marxist foundations of feminism. To think there is a power conflict between men and women is to lose the ideological war entirely before it even begins. If we accept a sexual class struggle exists, we might as well give up now and enjoy the decline because we’ve already accepted the enemy’s frame and joined him.

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Here we get to the main point I’m trying to make:

Men and women are not enemies and are not in competition, they are naturally made to complement each other. Women are naturally creatures of the private sphere, men are naturally creatures of the public sphere and the social arrangement of men and women, often referred to as patriarchy, of each tending to own their sphere works fantastically well for both men and women. Women have no inherent public political power because their inherent power rests in the private sphere, the sphere in which they are comfortable.

We do not have a competition between male power and female power, because the nature of their power is different. Rather we have a competition between one group of civilization-hating men and other groups of men, particularly white conservative males, in which women are but one group being used as weapons. Women are involved because the former group, using their control of cultural institutions, have managed to take the concerns of a small group of hurting, betrayed, broken, self-destructive, and/or high-testosterone women and elevate them to a class struggle in which most of the class does not share the small groups concerns and does not want to fight and most of those that do want to are primarily doing so because they have been lied to and the struggle is just the accepted environment in which they live.

The war is against that group of civilization-hating men. Feminists are the symptom of entropy not the disease. If we want to start winning we have to avoid mistaking the leaves for the roots.

Private and Public Spheres

Some have disagreed with my previous post, both in the comments and on their blogs. The jist of common objections are:

Women have the power of supplying willing, enthusiastic sex.

Only a Godly woman, submitted to a man with Godly masculinity, will be able to resist. His masculinity will appeal to her flesh, he will be put in authority by God, and hr will derive his direct power from God in the same way she will derive her indirect power from the same source. She will magnify everything in that household to be more as her husband and more as God, and the same in the community.

It overlooks the realm of indirect/private/influence power.

Now these are not wrong, a woman does have power in her private sphere: she has power to influence her husband, power to inculcate values in her children, and power to otherwise influence her local community and personal relationships.* I even briefly mentioned this in my original post: “Women do have a specific power: women are wonderful.” But this power is irrelevant to the discussion as women’s power lies in the realm of individual private relationships.

On the other hand, men’s power lies in the realm of hierarchical public organizations, although, they can bring their power to bear in the private sphere as well.

That is why I specified that women as a class are powerless. A class can only exist in the public realm and women’s power does not transfer into the public realm unless men allow it to and support it. (This does not mean that women’s power if meaningless or non-existent, only that it does not exist in the public realm).

In the private realm, emotions and personal relationships rule. Where harmonious relationships are paramount power can come in many forms as emotional and spiritual violence, the kinds of violence women excel at, are just as effective against individuals as physical violence and the use of physical violence is often destructive to harmonious personal relationships.

In the public realm, where personal relationships are superseded by hierarchical and organizational ones, physical violence is power and power is physical violence, however well-hidden the violence may be. Spiritual and emotional violence are useless as as they can only truly work against isolated individuals or family units, not tribes or thedes. In the public realm, even when public power may come from authority, legitimacy, expertise, tradition, at heart it still flows from physical violence or the implication thereof. Democracy is bloodless war, public policy is coercive confiscation, redistribution, and regulation, authority derives from implied violence, and legitimacy derives from being a part of a hierarchy backed by violence. In our modern society, violence is mostly implied and hidden behind many layers of bureaucracy, but the system still rests on it.**

And women, as a class, are not capable of violence. They can not, as a class, have power in the public sphere that is not given them by men.

In the public realm there is know balance of power between the patriarchy and the matriarchy, there is only a power balance between civilized men and uncivilized men, and the women belonging to either group.

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Why do you think feminists try to make the personal political?

If feminists could succeed at extending the personal realm into the public realm, to have it annex the public realm, women would be able to exert far more power over the public realm through their power in the private realm.

Of course, the personal can not be made political, you can not have individual private relationships with more than about 150 people, let alone millions. It is impossible for the private realm to conquer the public realm, but the public realm can conquer the private realm, so when trying to mix the two the public realm always comes out on top. This is why feminism always ends in bureaucracy. This is why leftism, however pro-anarchy it may be, always ends in bureaucracy.

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This separation of public and private power makes a case for extreme subsidiarity. If most political decision making is devolved to the Dunbar level, the private realm could conquer the public realm, and we could have a political structure that does not fundamentally rest on violence. This is called tribalism.

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As for sex explicitly, there is nothing women could do if men decided to take it forcefully. Thankfully, due to the Christian civilization feminists are intent on destroying, most men have been inculcated with values that are in opposition to rape. While women’s love might be a strong private force, I’m fairly sure that if civilized Christian values stopped being indoctrinated into children from a young age, most men would not be as adverse to rape as a few of the commenters think they are.

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As for female serial killers: as I said, “There is a .01% of women capable of physically matching the average man. This is not significant.” Some women are outside the norm, that doesn’t mean anything to women as a class.

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* I should mention that even here, those powers exist only because the stronger men in her life allow them to women. Men could easily take them away, making those powers dependent on men.

** This is not necessarily a moral judgment; morally legitimate violence is necessary for any polity. Also, for those wanting to get metaphysical on my use of morality here, God is good because God is powerful.

Women Have No Power

“Political power grows out of the barrel of a gun.” – Chairman Mao

Donal wrote a post on patriarchy where he mentioned my previous post. He included graphs on the healthy balance of power between the sexes.

The graph is nonsense though, as it is based on a mistaken presupposition. Donal, and almost everybody, get the same thing wrong:

Women have no power. None.

Women as a class have are powerless. Any ‘power’ they have is simply proxy power given them by a group of men. This is nature, this is reality.

All power is, at base, violence. The iron fist may be wrapped in any number of velvet gloves, but at base the iron fist rules. Violence is power, power is violence.

Men, as a class, are the apex predator, the greatest enactors of violence our planet has ever seen. Women, as a class, are incapable of effective violence,* as women simply do not have the strength capabilities to enact effective violence, and therefore are at the mercy of men. This is reality; any system that doesn’t take into account women’s powerlessness is a denial of such.

Because women are incapable of effective violence, they have no power in their own right**, any power they may display is simply proxy power given them by men.

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This is important to know, because feminists are not the real enemy. Feminists are not the disease, they’re a symptom that would not have changed society at all if men did not change it for them.

It’s not the female judge or female bureaucrat booting you from your home and kidnapping your children, it’s the male cop (as for female cops, would a 5’4″ really be able to remove you from your home if she didn’t have men to call on?). It wasn’t women who decided Roe vs. Wade or gave women the vote. It wasn’t women who passed the Title IX, the Equal Pay Act, or the VAWA. It’s not feminists who own Jezebel, Gawker, Slate, or Salon. These things only happen because men do them.

We can and should fight against feminists, but feminism is only one aspect of the modern leftist project and subservient to them. (See how readily they are being pushed aside for transexual activists). Feminists are pawns that have been given power by men to serve the long march and destroy the traditional family.

Women only have the power that is given to them by one class of men who are using modern, feminist women as weapons against the rest of society. If they were not being used as tools, feminists would be powerless. If it were not for the men trying to destroy our society by female ‘empowerment’, the modern women would be powerless.

There is no power balance between men and women. There is only a power balance between men who desire civilization and men who hate civilization (or at least love the pleasures of the flesh and harems more), the women follow the lead of whichever group of men they choose to follow. Sadly, the men who hate civilization offer temporarily pleasing but ultimately self-destructive gibmedats, while civilization can only offer a life of duty and future for civilization.

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* If you don’t believe me, try a test: if you are a man, the next time you shake a woman’s hand don’t hold back, if you are a woman, ask a man you know to shake your hand as he would shake a man’s hand (this won’t work with a limp-wristed mangina). There is a .01% of women capable of physically matching the average man. This is not significant.

** Women do have a specific power: women are wonderful. Men like women and will got to great lengths to protect, provide for, and please women they see as being in their care.