The Women’s Leadership Project Review of 2012

Doctor Sikivu Hutchinson, the activist, scholar, author of what I believe to be the most important atheist book written to date, and huge inspiration to me, is amongst other things the founder of the Women’s Leadership Project, a feminist mentoring program for middle and high school aged women in South Los Angeles. I wrote about them a few months ago in my piece on the activism of the Freedom from Religion Foundation, and how I believe atheist activism can and should focus its attentions more on issues pertaining to more than just separation of church and state.

They recently posted a recap of their work in 2012, and what they have to report is inspiring:

  • WLP Wash Prep & GHS developed and facilitated Days of Dialogue, HIV/AIDS, reproductive justice, sexual assault awareness, AB540, media literacy and voter awareness presentations
  • WLP Wash Prep students registered new voters at Wash Prep and Duke Ellington HS
  • WLP launched Wash Prep’s Gay/Straight Alliance
  • WLP students and alum developed and presented at the HRC’s annual Youth Media Education Conference
  • WLP alum joined with community partners Black Women for Wellness and FUEL to conduct four college panels at Wash Prep, GHS and Cal State Dominguez Hills
  • WLP Wash Prep president Jamion Allen spoke before the LAUSD [Los Angeles Unified School District] Human Relations Commission on bullying and harassment
  • WLP Wash Prep sponsored Chicano student movement activist and change agent Paula Crisostomo for Women’s History Month & the Women of Color Speaker Series
  • WLP GHS member Karly Jeter (class of ’13) won a full four year Posse Foundation Scholarship to the College of William & Mary in D.C.
  • WLP Wash Prep member Victory Yates (class of ’13) was a finalist for a Posse Foundation Scholarship to Grinnell College
  • WLP GHS president Miani Giron (class of ’12) won full scholarships from the Posse Foundation and the Horatio Alger Foundation
  • WLP GHS seniors & alum Lizeth Soria, Janeth Silva, Imani Moses, Brenda Briones, Mayra Burunda, Clay Wesley (class of ’10), Miani Giron, Jimena Villa and Ronmely Andrade received community leadership “First in the Family” scholarships from the L.A. Urban Policy Roundtable and the Wells Fargo Foundation
  • Mayra Borunda (class of ’10) made the President’s List at CSU Long Beach during her first semester with a GPA of 3.8 and is currently on the Dean’s List with a GPA of a 3.67.
  • Brenda Briones (class of ’12) got a 4.0 during her first college semester.
The students themselves had a lot to say about how their involvement with the WLP has affected them [emphasis mine]:

“In my home and in my community I have always understood that a higher education is not as important as having kids and staying home to clean and cook like a “real woman/ wife” does.

I think of Women’s Leadership Project (WLP) as the light in the darkness. As a senior at Gardena, I had no hope or desire to go to college before WLP. I used to think it would be impossible for me to attend college because I’m undocumented.”

– Liz Soria

“I never really questioned how the media portrays women of color. So, having WLP teach us how to observe and analyze the media helped me understand why young girls feel pressured to have ‘that long hair,’ ‘those blue eyes’—even if they are contacts, and “that nice body.” Aside from learning how to recognize these issues, we also did a lot of work to fight things that like sexual harassment. I know some people may say, ‘oh, just ignore it,’ but it’s not ok to ignore sexual harassment because by staying quiet, you begin to normalize it.”

– Imani Moses, Class of ’11

In my opinion, the WLP is doing absolutely incredible work, and we as a community of secularists should be bringing more attention to them. This is the kind of activism that our movement should be looking to invest in; fixing the education system using these kind of methods, using skepticism and rationality to help kids who probably never had anyone invested in their successes before care about them and help them learn. When a population realizes just how the world works, as an entrenched system of intersecting inequalities kept in place through convention and apathy, we can really shake things up.

Football, Rape Culture, and The Great American Gaslight, Part 1

[trigger warning for rape]

In my day to day life, I try to avoid American football at all costs. For me, it has always been symptomatic of everything loathsome about America; the games seem more like three hour advertisements than sporting events, designed to carry on the capitalist dream at all costs by selling viewers everything they can while a game of some sort happens in the background. In certain parts of the country, particularly Texas, the high school game is an inextricable part of the culture, with some schools’ stadiums holding as many people as do those of professional teams, and costing astronomical amounts of money. Money that could be spent teaching children proper history or science regularly is diverted to the football teams, with predictable results; the game is a religion unto itself, unlike any other sport in the world, even proper football.

This kind of thinking, privileging football above education, has continued into the college game in several high profile instances, most publicized being the case of Jerry Sandusky and Penn State University, the latter being one of the most well known college football programs in the country, whose upper echelons conspired to cover up Sandusky’s sexual abuse of 52 children over a 15 year period, some of whom were involved in The Second Mile, Sandusky’s program for underprivileged youth. After this came to light, he was eventually indicted,  convicted and sent to prison, but not without riots breaking out from large parts of the Penn State student body, who flipped a news van and caused property damage over the firing of coach Joe Paterno, who was among those who assisted in the coverup.

The whole affair, particularly the protests in support of Paterno, was one of the most visible manifestations of male privilege and rape culture. I realize that both of these are very loaded terms, and, thanks to some feedback from friends, I realize I’ve been a bit lax in actually defining social justice terminologies for those of you who read this blog, so I’m going to try and do that from now on. So, over the course of this post and the ones that will follow it, I am going to try, via the lens of football as America’s true civil religion, which seems to stand inviolate above nearly everything else, to present privilege and rape culture as the driving forces behind the whole apparatus of the game, as the things which make it so powerful and entrenched. Who knows, we may get into a little bit of nationalist theory too. First off, I am going to introduce my theoretical framework of feminist epistemology as the grounding for all of this.

I mentioned privilege above, and also its loadedness as a term, and so I’m going to try and defuse that a bit. Privilege, as elucidated at greater length here and here, we define as being a set of unearned advantages conferred upon a person or group based upon socially constructed (i.e. skin color is not genetically determined, women aren’t naturally less rational than men, etc.) notions of normalcy. Our society has over the past several decades, particularly since the Civil Rights movement, been oriented to ignore aspects of identity that have historically been used to ostracize and demean those who do not ascribe to Western societal norms; thus, we have, through a widespread, nearly all-encompassing apathy, made it so that it is nearly completely taboo to even discuss gender or particularly race; the done thing is to prove that you’re not prejudiced by not even taking into account issues of identity, only viewing your black friend based on their personality and moral character, because after all, if race is a social construction, then surely it doesn’t matter and shouldn’t be considered, right?

Well, not quite. When we do that, and ignore aspects of identity that determine entire groups of people’s social status, we’re not being caring or sensitive. What we’re doing when we make ourselves blind to the issues inherent to gender, race, class, or any socially constructed divide is further exercising our privilege. In epistemology, this is referred to primarily in the “problem of the rational knower.” Lorraine Code, in her book What Can She Know?, analyzes this problem in depth, and it is from her that I shall draw here.

Referring to that problem, that being whether or not it is important for us to be aware of the sex of the knower. According to Code, academic philosophy has the habit of treating the knower as a “featureless abstraction.”[1] In the logical proposition “S knows that P,” which is the most basic form at the heart of philosophy, she claims that the emphasis is never on who that knower is, but instead what it is that they know; this then leads to understanding of everything that prevails in those conditions stated. This is a part of the grand project of modern philosophy, which, it is posited, examines the “problem of knowledge” in order to determine the “possibility and justification of knowledge claims” in order to establish a “relation of correspondence between knowledge and ‘reality’ and/or ways of establishing the coherence of particular knowledge claims within systems of already-established truths.”[2] These set methodologies, then, endeavor to make these truth claims in order to ground them within a “permanent, objective, ahistorical and circumstantially neutral framework or set of standards. The question ‘Who is S?’ is regarded neither as legitimate nor as relevant to these endeavors.”[3]

It is this latter part wherein lies the rub for Code; those making the judgments about permanence, objectivity, ahistoricity and neutrality are, in attempting to live up to those mandates, working for a sort of purity in which questions of identity cannot enter. Code disagrees strenuously, for she believes that such an unattached, impartial knower is nonexistent, nor is it truly possible for such a person to ever exist. She introduces a type of relativism into the conversation, asserting that a certain epistemological relativism can hold that “knowledge, truth, or even ‘reality’ can be understood only in relation to particular sets of cultural or social circumstances… Conditions of justification, criteria of truth and falsity, and standards of rationality are likewise relative.”[4] The universal purity that her targets ascribe to simply does not exist in the real world.

There are however many critics of relativism in this context, asserting that it would be a disaster to move in such a direction, but Code believes it is possible to avoid the slide into subjectivism that they so fear; her relativism is one that would sidestep reductionism and simplified planes of knowledge, and could keep open “a range of interpretive range of possibilities… it creates stringent accountability requirements of which knowers have to be cognizant.”[5] With this, she has introduced a moral-political requirement to epistemology, but cautions against not just authoritative statements on the matters of knowledge and rationality, but on any idea that the subjectivity and circumstances of the knower are the only paradigms to consider; they are significant, but not definitive. This distinction will be very important to the rest of the book.

Returning to the sex of the knower, Code posits that this sort of absolutism in epistemological endeavors has led to the construction of women as, simply, not-men. It is the case that the “S” of “S knows that P” has been “tacitly assumed” as male, but not just any male; “the S who could count as a model, paradigmatic knower has most commonly – if always tacitly – been an adult (but not old), white, reasonably affluent (latterly middle-class) educated man of status, property, and publicly acceptable accomplishments. In theory of knowledge he has been allowed to stand for all men.”[6] These expectations are not mere habit, she asserts, but instead the product of the conscious convictions of philosophy, and has been engrained for centuries; when this issue arises among male philosophers, they say that things are “as they should be.”[7]

This being the case, women are in effect judged to lack the capacity to be proper knowers. Code recounts Aristotle, my man Rousseau, and Kierkegaard amongst others in the Western philosophical tradition who have said as much. Amongst all, women’s knowledge is “inherently and inevitably” subjective, whereas the defining feature of knowledge has been commonly regarded as objectivity. Here, Code has an easy answer to the question of the knower’s sex; if women’s knowledge is naturally subjective, then “if the world-be knower is female, then her sex is indeed epistemologically significant, for it disqualifies her as a knower in the fullest sense of that term.”[8] It comes down essentially to a question of access; historically, many forms of knowledge, particularly those explored at institutions of higher learning, have been unattainable for women; this leads to the question of whether “maleness” or “femaleness” are subjective factors of the sort that form and are constitutive of knowledge; however, given the fact such a binary consideration would fail to adequately take into account how gender functions across a spectrum in society, which Code very rightly points out, such an analysis would be far too problematic to be able to form a proper answer.[9] The question, then, is not necessarily between genders, but between the natural and the socialized, and whether that dichotomy has any validity.

In short, what we find ourselves faced with when we enter into the social world is one built on foundations of inequality. Our society has been constructed so that a normative class of white men are perceived at all turns as being the most rational, the most knowledgeable, the most trustworthy. With this in mind, in my next post, I will further add to this rationale and begin to apply it to the stories I briefly introduced at the beginning of this post, as well as in other instances.

[1]    Lorraine Code, What Can She Know? Feminist Theory and the Construction of Knowledge.

                (Ithaca, NY: Cornell University Press, 1991): 1.

[2]    Ibid.

[3]    p. 2.

[4]    Ibid.

[5]    p. 3.

[6]    p. 7.

[7]    Ibid.

[8]    p. 10.

[9]    p. 12.

Papercuts: Transmisogyny, Western Atheists, and the Meaning of Oppression

[trigger warning for transphobia, transmisogny, discussion of gendered violence]

Over the weekend, a giant shitstorm erupted in feminist circles over an article by Suzanne Moore, a British writer, who, in a column for the New Statesman, which is most of the time one of the best news outlets in the world in this blogger’s opinion, made the following comment while talking about discrimination against women:

We are angry with ourselves for not being happier, not being loved properly and not having the ideal body shape—that of a Brazilian transsexual.

Now, the rest of the piece being quite good, it’s entirely possible that it was just a case of using an easy stereotype to get a point across. Which still isn’t okay, but it would be miles better than what actually happened. What actually happened was that she doubled down on her bigotry, and she double down hard. From Nico Lang, who recaps the three ways she responded to her critics on Twitter:

1. On using the problematic “transsexual” instead of trans or transgender: “I use the word transexual. I use lots of ‘offensive’ words. If you want to be offended it your prerogative.”

2. When asked why her work doesn’t recognize the intersectionality at hand: “I dont even accept the word transphobia any more than Islamaphobia You are using ‘intersectionality’ to shut down debate. Its bollocks.”

3. When she’s run out of things to say, FTW: “People can just f**k off really. Cut their dicks off and be more feminist than me. Good for them.”

Then, it got even worse. Julie Burchill, another well-known British feminist, took it upon herself to defend Moore in a hate-filled screed that is more fitting for a right-wing message board than anything, much less The Observer, a reputable British paper whose editors clearly left their reading glasses at home that day. I’d recommend caution clicking that link above, because it is truly, truly appalling. So much so that The Observer took it off their webpage. And, hopefully, they’ll be hiring new copy editors sometime soon.

The worst thing about this whole debacle isn’t just that it happened in the first place, and in some of the most reputable progressive news outlets in the world, but the fact that it is nothing new. In fact, Burchill has a twenty-year long history of transphobia. This kind of demonization of trans* and non-binary people is a constant fixture of our society. Trans* women in particular are used as punchlines as a matter of course throughout media, as Nico recently explored in the show New Normal. They are exploited for their otherness, made objects, never given their own agency in our societal discourse. And this has an impact.

All in all, trans* people are completely ostracized from our conception, existing in a space outside the norms, where the wider world views them at best as objects of curiosity, at worst subhumans only worthy of exploitation and violence. Even with the passing into law of the Matthew Shepard Act, trans* people face overwhelming amounts of violence and abuse. It was estimated by the William and Mary Law Review in 2000 that murders of trans people worldwide are reported about every three days, and that it is highly probable that many more murders go unreported.* Especially in Brazil, the murder rate for trans* women is staggering, making Moore’s initial comment all the more awful. Furthermore, there are very few places where trans* people are allowed to exist at all, in any way approaching humane; in the US, only a few states and cities have set up laws to specifically prevent discrmination on the basis of gender identity, and most countries have none at all. In many cases, violence against trans* people comes not from the average citizens, but from the police.

I have no idea whether Moore and Burchill know anything about what trans* women face on a daily basis. I suspect they don’t give a damn. And that is a problem, and it’s one those of you reading this who are interested in social justice, and, hope against hope, those who generally are not can realize is one that needs solving.

See, when I came to Chicago three and a half years ago now, I had no idea any of this was going on. I wouldn’t call myself a transphobe or anything like that then, but I definitely had no conception of what transgender really meant, much less did I ever think about the issues involved or that trans* people even really existed. It just wasn’t something that I ever really thought about, nor had I ever received any kind of education on the matter. That in my second year of studying at DePaul, when I was introduced by my best friend here to a group of wonderful people who proceeded to completely change my worldview with their stories, their evidence, their resources, their voices. Old concerns, like those still tightly clung to by the mainstream atheist set who deride the idea of secular involvement in social justice activism,  now, as presented, with only the lense of Western secularism, seem naive and uninformed.

I would argue that there is a distinction to be made between discrmination on the one hand and systemic oppression on the other. Atheists and secular people are certainly not viewed with a great deal of positivity in the US or in most of the world; as Greta lays out, discrimination against atheists has recently turned violent in many parts of the globe, particulary in the Middle East. In every case she lists, it is the police or state criminal justice system that is responsible for the punishment of atheists. In the cases of Alexander Aan and Albert Saber, the police turned a blind eye to violence inflicted upon them by civilians, arresting not a single one of either man’s attackers.

Haven’t we heard something like that before? Systemic violence and incarceration of a dehumanized group? Oh yes, right, when I was discussing trans* oppression a few paragraphs ago.

I would put forth that those like Maria Maltseva who are up in arms over the fact that they Totally Suffer Really Awful Oppression by being atheists in America are out of their damn minds. Yeah, religious people are the majority in this country, and Christian interests in particular exert a huge and unwieldy influence over our politicians. But honestly, to look at the kinds of things that are happening to women, people of color, and trans* people on a daily basis in this country and, frankly, everywhere else around the world, and insist that that Nativity scene on the lawn is a Real Problem, but then not lift a hand to fight against the oppression and war against entire groups of people by our police and criminal justice system is unethical at best, criminally negligent at worst.

American atheists are not oppressed. We are not the Other. We are not dehumanized as a matter of course. We aren’t fetishized objects for audiences to drool over. Our agency and identities are not lampooned and erased because of our atheism. We have blogs read by millions. Heads of our nonprofits get on the mainstream media regularly. Those organizations, for the most part, have good-sized budgets, ranking in the millions of dollars. We’ve got some issues to overcome before we have a truly equal footing in society, yeah. But pretending like getting “In God We Trust” off the money won’t do a damned thing to change the world. We have to use our positions to tackle real oppression, or we’ll never live in a truly free society. In the grand scheme of things, we as Western atheists have some minor, papercut level inconveniences. To pretend that papercut is a gaping head wound is patently absurd, and we need to stop it.

* Frye, Phyllis (Fall 2000). “The International Bill of Gender Rights vs. The Cide House Rules: Transgenders struggle with the courts over what clothing they are allowed to wear on the job, which restroom they are allowed to use on the job, their right to marry, and the very definition of their sex”. William and Mary Journal of Women and the Law 7: 139–145

Feminism as Ethical Practice

My good friend Chana of The Merely Real left an interesting comment on my post about chivalry:

I wonder if there’s a way to salvage the idea of “[Chivalry] is about not harming or hurting others, especially those who are more vulnerable than you” in a world with privilege and power dynamics. Certainly this should apply in all interpersonal relationships and along all axes of power, but if we’re examining the gender relation in particular, maybe a revisited chivalry would be something like, “avoid the harm that comes from your privilege” and that would end up in men doing things like acknowledging Schrodinger’s Rapist, because their size and power and societal stuff makes them scary to women, and giving women extra space and time, and being extra careful about consent, avoiding coercion by all means possible, looking only for enthusiastic consent and taking the responsibility of saying no if it looks like maybe she’s only saying yes because she’s scared, and things like that. Could that work?

And there are definitely parallels in other power relations. Don’t do microagressive shit. Don’t use words you know hurt people. Etc. But maybe chivalry really has too much paternalistic “taking care of you” baggage to function that way.

Well, I think there is. I touched on it briefly in the post; chivalry, if it can be deprived of the patriarchal aspects and becomes an attitude of respect and ethical behavior based on one’s morals rather than archaic gender binaries, what we’ve got is a feminist ethics. This is a huge aspect of the thesis I’m writing, so, to spare you the brunt of my philosospeak, I’m going to try and lay out here, briefly, what this means.

My premise is one that is essentially similar to Chana’s favorite, Richard Carrier’s, that being that philosophy, done well, necessarily leads to humanism, and then feminism. At its most basic, before we add on the layers, feminism is the point of view that women and men should be equal. Now, I ascribe to a more progressive feminism that doesn’t want just equality, but a full breakdown of patriarchy, but equality is pretty much the first thing feminism declared itself for. Now, as Carrier and plenty of others have noted, being against equality in this matter means that you are a sexist. End of. I don’t need to rail off quotes from Hume, Rousseau, Founding Fathers, et al to have to prove that everyone having the same rights and freedoms as everyone else is a moral good. We know it is.

Feminism is a moral good. Feminism, at its best, instructs us to check our privilege and work to break down unjust power dynamics. At its best, it will allow us to navigate our world in much the way that contemporary defenders of chivalry believe that system operates, but when we present our ethics as based in feminism, we not only manage to move past chivalry, which, as Chana said, is far too wrapped up in its baggage, and allow us to present feminism, which has plenty of silly stigma of its own, most of which has been created out of fear tactics and straight up lies, as a moral good that takes the place of old paternalistic points of view. It is a necessary step to making the kind of equal, just world that we want to believe is possible.

I’ll Be A Post-Feminist in a Post-Patriarchy: Why Chivalry Should Stay Dead

The Center for Inquiry’s Michael De Dora brought my attention to a piece in the Atlantic on Monday by Emily Esfahani Smith, who has written an article that comes out every now and again from various writers about how chivalry should make a return to our lives. It’s the kind of bourgeois writing that typifies most pieces in places like this, wherein the prose makes it seems very nice and very reasonable, but in fact it is a veneer over the same old misogyny, sexism, and straw feminism that is the contemporary campaigner for chivalry loves to indulge in.

Now, I write this as someone who was raised in a chivalrous culture. Both my mother and father emphasized and drilled into me many aspects of classical behavior, i.e. holding the door, helping women with their coats, all that stuff. And I still do a lot of it reflexively. Now, though, thanks to the reality checks handed down to me by my awesome, awesome friend group here in Chicago, I like to think I act in such a way that is polite, rather than chivalrous. The distinction between the two should hopefully become clear below.

Smith begins her argument with an utterly bizarre anecdote as to why the world is icky and we need knights in shining armor again:

This past spring marked the 100th anniversary of the sinking of the Titanic. On April 14, 1912, as the ship was on its maiden journey from Southampton, UK, to New York City, it hit an iceberg in the North Atlantic. About three hours later, it sank. Three-quarters of the women on the ship survived; over three quarters of the men, by contrast, died. In Washington DC, there is a memorial to these men. The inscription on it reads: “To the brave men who perished in the wreck of the Titanic…They gave their lives that women and children might be saved.”

About a year ago, a group of today’s men were tested the way that the men on board the Titanic were. When the cruise ship Costa Concordia hit a rock and capsized off the coast of Isola del Giglio, Tuscany, last January, men pushed women and children out of the way to save themselves.

We would think everyone would have learned about anecdotal evidence at highly respected news outlets by now, but apparently not.

Don’t worry, it gets better.

Charles Murray, the libertarian social scientist at the American Enterprise Institute, summed up the study with tongue-in-cheek, writing “the bad news is that gentlemanly behavior makes people happy.” He goes on to ask, “When social scientists discover something that increases life satisfaction for both sexes, shouldn’t they at least consider the possibility that they have come across something that is positive? Healthy? Something that might even conceivably be grounded in the nature of Homo sapiens?”

Yes, you read that right, Smith just cited someone who works at an ultra-conservative think tank in an article about chivalry and feminism. Furthermore, she cited a man who wrote an entire book about how black people are naturally less smart than white people. Oh yes, readers, this article is that kind of fucked up. Now, how about some veiled slut shaming?

Perhaps because of women’s ambivalence about chivalry, men have grown confused about how to treat women. Will holding doors open for them or paying for the first date be interpreted as sexist? Does carrying their groceries imply they’re weak? The breakdown in the old rules, which at one extreme has given rise to the hookup culture, has killed dating and is leaving a lot of well-meaning men and women at a loss.

It is, apparently, now all about teh secks, romance is dead, etc. If you need to throw something at a wall or vomit quick, that’s cool.

Back? Awesome.

After these few paragraphs of unsubstantiated awfulness, Smith’s poor use of sources and reasoning resolves into a fairly simple point; that our society is suffering a breakdown on an interpersonal level, and the reintroduction of chivalry as an essential part of the male psyche would be A Good Thing that would help to save us all from our savage, sex-crazed selves.

She’s right, in part. People seem to have serious ethical issues with how they treat their fellow humans in this day and age, particular when it comes to divisions along the gender binary. However, where Smith gets it wrong is that a lack of chivalry is not the problem; the issue here is that not enough people are down with feminism.

Chivalry, in short, is a gender-based practice of the patriarchy wherein men, being the favored party, treat women as delicate flowers, too weak to go about their daily lives without special assistance from men, who are the strong, rational types. In a chivalrous world, women are still second-class citizens, still treated poorly, and still viewed as objects for exploitation and status building than as autonomous human beings with their own agency. All acting chivalrously does is put a glossy veneer on that, ruffles and lace to draw attention away from the oozing sore of misogyny. That is the reality of chivalry, not the glorious wonderland Smith envisions.

She wants a world where we treat each other better. She implores feminists to link up with “traditionalists,” claiming they are not so far apart (emphasis mine):

Chivalry is about respect. It is about not harming or hurting others, especially those who are more vulnerable than you. It is about putting other people first and serving others often in a heroic or courageous manner. It is about being polite and courteous. In other words, chivalry in the age of post-feminism is another name we give to civility. When we give up on civility, understood in this way, we can never have relationships that are as meaningful as they could be.

If women today—feminists and non-feminists alike—encouraged both men and women to adopt the principles of civil and chivalrous conduct, then the standards of behavior for the two sexes would be the same, fostering the equality that feminists desire. Moreover, the relations between the sexes would be once again based on mutual respect, as the traditionalists want. Men and women may end up being civil and well-mannered in different ways, but at least they would be civil and well-mannered, an improvement on the current situation.

In the words of Inigo Montoya, I do not think she knows what chivalry means. What she’s talking about right here is a basic equality feminism. And that’s awesome, even if she doesn’t know quite what she’s getting at. But I want more, and the world needs more.

We need a feminism that doesn’t simply seek equality for everyone, but a more activist feminism that seeks to end sexist oppression. bell hooks spoke of living in a world “where there is no domination, where females and males are not alike or even always equal, but where a vision of mutuality is the ethos shaping our interaction. Imagine living in a world where we can all be who we are, a world of peace and possibility.” That is the world we should strive for. For that, we are going to need to broaden our vision, look beyond normative conceptions of equality, and most importantly, refuse to give lip service to outdated and unhelpful concepts like that of chivalry. For feminism to succeed, we need a revolution of thought, on an individual, grassroots level, as well as a revolution of social systems.

In short, feminism offers us everything that chivalry does on the level of interpersonal relations, with true respect and a desire to mak the world a better place. The knights are gone, so let’s have an activist order instead.

UPDATE: Stephanie has written up her own thoughts on the article, and is, as usual, excellent.

Why Feminism is Still Important

This comes from my dear friend Miriam, Queen of Brute Reason over at FTB, who is without question a great person and phenomenal writer. She makes me look like an amateur while simultaneously challenging me to write better.

Men are always asking me “why is feminism still important?” and “why should I care about feminism?”

I can’t answer that for you. Go out and learn it.

Go into the city with a female friend. Walk 20 feet behind her and listen.

Make an account on a social site. Use a female name and photo. Post something, anything.

Go to a Take Back The Night march. Listen to the survivors speak out afterwards.

Set a timer on your phone or watch for two minutes. When the alarm goes off, another woman in the United States has been sexually assaulted.

Make an account on a dating site as a woman. Check your messages.

Take a walk through a toy store. Look at which toys are “meant” for boys and which are “meant” for girls.

Hang out with six of your female friends. Statistically, one of them has been raped. The chance that her rapist served any jail time for it is 3%.

Watch a movie. Almost any movie will do. Who’s the hero? Who gets saved? Who speaks the most?

Listen to other guys insult each other when they REALLY want to put each other down. “Pussy.” “Bitch.” “Sissy.” The worst thing for a man to be is like a woman.

But most importantly, read. Read bell hooks, read Jessica Valenti, read Amanda Marcotte, read Gail Collins, read Julia Serano. Read blogs and essays. Read literature written by women. I bet they didn’t assign you much of that in high school English class.

If I had unlimited time and energy to debate with you and patiently explain Why You Should Care About Feminism and counter each of your points with all the books and articles I’ve read, believe me, I would. But I don’t.

So go out and learn.

Personally, I would add Audre Lorde to that list of writers first and foremost. But other than that, if you want my opinion on why I am a feminist, I’m gonna point you to this.